ev 


53 


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SFP  38 


The  Pedagogy  of  Missions 


BY 
McLEOD  HARVEY,  Ph.D. 


A  DISSERTATION  SUBMITTED  TO  THE  FACULTY  OF 
CLARK  UNIVERSITY,  WORCESTER,  MASS.,  IN  PARTIAL 
FULFILMENT  OF  THE  REQUIREMENTS  FOR  THE  DE- 
GREE OF  DOCTOR  OF  PHILOSOPHY,  AND  ACCEPTED 
ON  THE  RECOMMENDATION  OF  G.  STANLEY  HALL. 


0 
I 

Reprinted  from  the  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 
April,  1915,  Vol.  7,  pp.  345-399 


The  Pedagogy  of  Missions 


BY 
McLEOD  HARVEY,  Ph.D. 


A  DISSERTATION  SUBMITTED  TO  THE  FACULTY  OF 
CLARK  UNIVERSITY,  WORCESTER.  MASS.,  IN  PARTIAL 
FULFILMENT  OF  THE  REQUIREMENTS  FOR  THE  DE- 
GREE OF  DOCTOR  OF  PHILOSOPHY,  AND  ACCEPTED 
ON  THE  RECOMMENDATION  OF  G.  STANLEY  HALL. 


Reprinted  from  the  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 
April,  1915,  Vol.  7,  pp.  345-399 


THE  PEDAGOGY  OF  MISSIONS 

BY  PROFESSOR  McLEOD  HARVEY,  Howard  University 
Washington,  D.  C. 

I.    A  PRIMITIVE  UNIFORMITY  IN  RELIGION 

As  to  the  origin  of  religion  many  different  views  have  been 
and  are  still  held.  Hume  thought  that  hope  and  fear  lay  at  its 
basis.  Man  was  afraid  of  natural  forces,  and  that  caused  him 
to  predicate  gods  back  of  them.  Efforts  were  then  made  to 
secure  the  good-will  of  these  deities. 

Edward  B.  Tylor  thought  that  animism  was  at  the  beginning 
of  all  religions,  attributing  to  all  objects  a  life  similar  to  that 
which  man  was  conscious  of  having  within  himself.  He  thought 
that  all  forms  of  culture  and  worship  could  be  derived  from 
this  primitive  religion. 

Herbert  Spencer  traces  religion  to  ancestor  worship.  The 
deities  of  primitive  men  are  the  spirits  of  their  ancestors,  which 
after  death  inhabit  trees,  stones  and  other  objects.  This  presses 
the  origin  back  of  the  animism  of  Tyler  and  the  fear  and  hope 
origin  of  Hume.  But  the  real  source  of  religion  is  farther  back 
yet  and  deeper  in  the  soul  of  man.  Animism  and  ancestor 
worship  belong  to  a  later  stratum  of  human  history. 

Professor  William  James  published  the  autobiography  of  two 
deaf  mutes.  One  shows  how  curiosity  was  aroused  and  satisfied 
regarding  the  origin  of  things.  He  learned  how  animals  were 
propagated,  and  then  wondered  where  the  first  animal,  first  man, 
first  plant  came  from.  Hearing  peals  of  thunder,  he  looked 
to  his  brother  for  an  explanation,  who  pointed  to  the  sky,  and 
made  motions  like  the  zig-zag  of  the  lightning.  From  this  he 
inferred  the  existence  of  a  celestial  giant  whose  voice  was  the 
thunder. 

The  other  autobiography  shows  the  spontaneous  evolution  of 
the  moral  sense.  This  man  had  stolen  small  sums  of  money 
from  a  merchant's  till.  Among  these  he  took  by  accident  a  gold 
coin.  Regarding  this  last  he  was  seized  with  scruples.  He  had 
taken  too  much.  He  got  rid  of  it  to  his  great  relief,  and  stole 
no  more. 

340697 


346  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 

Helen  Keller  tells  u«  in  her  book  "The  world  I  live  in"  how 
she  came  to  recognize  her  own  personality,  and  then  to  look 
for  an  image  of  her  own  emotions  and  sensations  in  others. 
Groping  in  an  uncertain  way  she  came  to  see  her  thoughts  and 
feelings  repeated  in  others,  and  so  constructed  her  world  of 
men  and  of  God.  [p.  121.]  Her  teacher,  Miss  Sullivan,  in  the 
book  "The  Religious  Education  of  Helen  Keller,"  goes  more 
fully  into  the  development  of  her  religious  nature.  She  early 
asked  such  questions  as,  "Where  did  I  corne  from  and  where 
shall  I  go  to?"  "Without  any  particular  direction  being  given 
to  her  mind,  it  naturally  sought  for  the  cause  of  things. "  "As 
her  observations  of  phenomena  became  more  extensive  and  her 
vocabulary  richer  and  more  subtle,  enabling  her  to  express  her 
own  conceptions  and  ideas  clearly,  and  also  to  comprehend  the 
thoughts  and  experiences  of  others,  she  became  acquainted  with 
the  limit  of  human  creative  power,  and  perceived  that  some 
power  not  human  must  have  created  the  earth,  the  sun,  and  the 
thousand  natural  objects  with  which  she  was  perfectly  fa- 
miliar. "  "  Finally  she  one  day  demanded  a  name  for  the  power, 
the  existence  of  which  she  had  already  conceived  in  her  own 
mind."  ["The  Religious  Experience  of  Helen  Keller,"  pp. 
6-7.]  Later  she  asked,  "Who  made  God,  What  did  God  make 
the  world  out  of,  etc?"  In  a  letter  to  Bishop  Brooks  she  asked 
him  to  tell  her  something  that  he  knew  about  God,  and  added, 
'  *  I  like  so  much  to  hear  about  my  loving  Father  who  is  so  good 
and  wise."  "She  received  the  idea  of  God  as  a  loving  Father 
as  naturally  as  the  flower  exhales  its  perfume."  [Ibid  21.] 

Max  Miiller  and  Tiele  agree  that  there  must  be  a  spiritual 
element  in  early  man's  view  of  the  universe  that  lies  at  the 
basis  of  religion.  This  is  the  "perception  of  the  infinite."  This 
comes  from  man's  contact  with  the  universe,  where  his  own 
finiteness  is  contrasted  with  an  infinity  that  is  without  him. 
Professor  Tiele,  instead  of  using  the  term  "perception,"  pre- 
fers to  say  "man's  original,  unconscious,  innate  sense  of  in- 
finity." "The  faint  perception  of  this  infinite,  so  faint  at  first 
as  to  be  merely  a  sense  of  the  infinite — a  weak  consciousness  that 
there  is  such  a  thing — stirs  his  being  profoundly.  It  strikes  a 
responsive  chord  in  what,  for  want  of  a  better  name,  we  may 
call  man's  religious  instinct."  ["The  Story  of  Religion"  by 
Morris  Jastrow,  p.  196.]  This  instinct  thus  aroused  is  one  of 


HARVEY  I    THE  PEDAGOGY  OF  MISSIONS  347 

the  most  powerful  elements  in  human  life.  It  leads  to  the  vari- 
ous systems  of  religion  which  have  exercised  so  potent  an  influ- 
ence on  the  races  of  men. 

Religion  may  be  defined  as  the  conscious  relation  of  the 
human  to  the  divine.  The  savage  worships  the  stone,  or  bone, 
or  sun,  or  stars  as  embodiments  of  an  intelligent  higher  being. 
Our  relation  to  this  higher  being  is  much  like  our  relation  to 
our  fellow  men.  There  is  fear,  love,  hatred,  gratitude.  The 
worship  may  be  merely  an  effort  to  placate  the  wrath  of  or  even 
to  deceive  the  god.  Such  would  be  called  religion  though  of  a 
low  character.  But  true  religion  has  as  its  center  fellowship 
with  divinity.  Thus  Fichte  said,  "Herein  religion  doth  consist, 
that  man  in  his  own  person,  and  not  in  that  of  another,  with 
his  own  spiritual  eye  and  not  through  that  of  another,  should 
immediately  behold,  have  and  possess  God."  [Quoted  by  Mary 
Whiton  Calkins  in  "A  First  Book  in  Psychology,"  p.  270.] 

Among  the  lowest  races  there  is  a  co-existence  of  the  mythical 
and  the  religious.  "The  rational  factor  is  visible  in  religion; 
the  irrational  is  prominent  in  myth.  The  Australian,  the  Bush- 
man, the  Soloman  Islander,  in  hours  of  danger  and  necessity, 
yearns  after  the  gods,  and  has  present  in  his  heart  the  idea  of 
a  father  and  friend.  This  is  the  religious  element.  The  same 
man  when  he  comes  to  speculate  on  causes  or  to  indulge  his 
fancy  for  fiction,  will  degrade  this  spiritual  friend  and  father 
to  the  level  of  beasts,  and  will  make  him  the  hero  of  comic  or 
repulsive  adventures.  This  is  the  mythical  or  irrational  ele- 
ment. Religion  in  its  moral  aspect  always  traces  back  to  a 
belief  in  a  power  that  is  benign  and  works  for  righteousness. 
Myth  even  in  Homer  or  the  Rigveda  perpetually  falls  back  on 
the  old  stock  of  absurd  and  immoral  divine  adventures." 
["Myth,  Ritual  and  Religion"  by  Andrew  Lang,  vol.  1,  pp. 
328,  329.] 

The  apostle  Paul  refers  to  this  in  the  first  chapter  of  his 
epistle  to  the  Romans.  He  says  that  when  man  knew  God  and 
glorified  him  not  as  God,  neither  was  thankful,  he  became  vain 
in  his  imagination  and  his  foolish  heart  was  darkened.  Then 
he  made  fantastic  images  of  God,  and  got  farther  and  farther 
from  the  truth.  We  are  conscious  of  this  possibility  in  our- 
selves. Even  in  advanced  stages  of  culture  the  savage  within 
man  is  ready  to  assert  itself  and  produce  the  myth.  On  the 


348  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 

other  hand  it  is  evident  from  numerous  examples  that  among 
the  lowest  savages,  in  hours  of  need  or  of  danger,  there  are 
some  who  turn  to  the  Father  "who  is  not  far  from  any  one 
of  us." 

The  resemblances  among  peoples  of  different  races  and  stages 
of  culture  are  much  more  numerous  as  well  as  deeper  than  are 
the  differences.  As  differences  in  color  and  shape  of  skull  do 
not  prevent  men  everywhere  being  recognized  at  once  as  men, 
so  the  differences  in  intellectual  and  emotional  reaction  are  small, 
compared  with  the  things  that  we  have  in  common.  Physically, 
intellectually  and  religiously  if  the  same  stimulus  is  given  there 
will  be  the  same  or  a  like  response. 

We  have  noticed  man's  impulse  to  turn  to  God  in  the  hour 
of  need.  Here  is  the  origin  of  prayer,  which  is  found  in  one 
form  or  another  among  all  peoples.  There  comes  to  all  alike  a 
feeling  of  discomfort  or  pain.  There  is  the  reaction  to  this  with 
a  ery  of  distress  as  natural  as  the  lamb's  call  for  its  mother. 
It  may  be  that  there  is  little  or  no  real  knowledge  of  God.  The 
lamb  that  never  knew  a  mother  will  cry  in  the  hour  of  need. 
But  there  is  the  sense  of  need  and  a  desire  for  deliverance,  a 
vague  hope,  it  may  be,  of  a  way  out  and  a  way  up.  We  may 
liken  it  to  the  hop  or  bean  having  within  it  an  upward  impulse, 
a  need  of  support,  a  need  of  something  on  which  to  climb.  It 
gropes  blindly  till  it  finds  something  higher  than  itself,  and 
there  clings  and  grows  and  triumphs  over  that  which  has  no 
such  upward  impulse.  Then  it  transmits  to  its  successors  a 
desire  thus  to  climb  and  cling.  It  would  not  be  sufficient  for 
the  hop  or  bean  merely  to  find  itself  or  an  object  no  higher  than 
itself  on  which  to  climb.  And  so  man  with  an  upward  impulse 
seeks  for  God  and  finding  there  real  help  transmits  a  habit  of 
thought  and  desire  to  those  who  come  after  him. 

Among  most  primitive  peoples  the  prayers  are  for  material 
good.  The  early  English  had  a  prayer  for  fertility  of  the  fields 
that  ran  thus:  "Hail  be  thou  Earth,  mother  of  men,  wax 
fertile  in  the  embrace  of  God,  be  filled  with  fruit  for  the  use 
of  man."  ["The  Evolution  of  Religion"  by  Farnell,  p.  194.] 
The  Athenian  state  prayed  "for  the  health  and  safety  of  its 
people,  their  wives  and  children,  and  all  in  the  country."  [Ibid, 
p.  200-201.]  But  there  is  at  least  an  approach  to  prayer  for 
spiritual  blessings.  Socrates  commended  the  Lacedaemonians 


HARVEY:  THE  PEDAGOGY  OF  MISSIONS  349 

for  not  specifying  any  particular  wants  in  their  prayers,  but 
praying  for  good  things  upon  the  good  people.  The  Corcyraean 
state,  weary  of  civic  strife  and  massacre,  asked  the  Dodonaean 
oracle,  "To  what  god  or  what  hero  shall  we  pray  in  order  to 
obtain  concord,  and  to  govern  our  city  fairly  and  well  1 ' '  There 
was  also  the  prayer  offered  at  Cos  in  the  second  century  B.  C. 
"for  the  wealth  and  virtuous  behavior  of  the  boys."  Pindar 
prayed,  "Oh  God  that  bringest  all  things  to  pass  grant  me  the 
spirit  of  reverence  for  noble  things."  Plutarch  prayed  for 
wealth,  concord,  righteousness  in  word  and  deed.  Socrates 
prayed  that  God  would  grant  him  to  become  noble  of  heart. 
In  Plato  we  find  the  words,  "King  Zeus,  grant  us  the  good 
whether  we  pray  for  it  or  not,  but  evil  keep  from  us  though 
we  pray  for  it."  [Ibid,  201-205.] 

Notice  a  uniformity  running  through  many  races  regarding 
a  harvest  thanksgiving  festival. 

The  ancient  Jews  observed  such  a  festival.  For  seven  days 
the  people  lived  in  booths,  which  gave  the  festival  the  name  of 
the  feast  of  Tabernacles.  Work  was  suspended  while  the  people 
feasted  and  drank  and  sent  portions  to  those  who  lacked.  Pro- 
cessions and  singing  had  a  prominent  place.  It  was  a  season 
of  joy. 

Among  the  Greeks  there  was  the  feast  of  Demeter,  known  as 
the  Eleusinean  mysteries.  This  was  originally  simply  a  harvest 
festival,  though  later  it  underwent  a  change.  It  was  held  dur- 
ing nine  days  in  honor  of  Demeter  the  goddess  of  cornfields 
and  the  harvest.  Sacrifices  and  oblations  were  offered  con- 
sisting of  fruit,  wine,  honey,  and  milk. 

The  Romans  too  as  early  as  the  founding  of  Rome  held  a 
harvest  festival,  which  they  called  Cerelia,  from  Ceres,  the 
Roman  goddess  corresponding  to  the  Greek  Demeter.  Accom- 
panied by  music  and  song,  processions  of  men  and  women  went 
into  the  fields  to  offer  worship  and  engage  in  rustic  sports  and 
pleasures.  ["The  Year's  Festivals"  by  Helen  P.  Patten,  p. 
218.]  Sacrifices  were  made  in  the  temples  also  of  the  best  fruits 
and  sweetest  wines.  The  worshippers  were  crowned  with  pop- 
pies and  corn  leaves. 

In  England  the  Harvest  Home  was  observed  in  the  days  of 
Egbert  and  Alfred.  "When  the  harvest  was  gathered  and  the 
harvest  moon  was  bright,  there  was  a  regular  season  for  frolic 


350  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 

and  feasting.  Ordinary  restraints  were  thrown  off,  home-brewed 
ale  flowed.  There  were  sports  by  day,  story  telling  and  bon- 
fires at  night. 

The  American  Indians  too  were  accustomed  to  hold  a  day 
of  festivity  during  the  last  mild  weather  before  winter  fully 
set  in,  the  time  we  now  call  the  Indian  summer.  They  kindled 
great  bonfires,  and  roasted  huge  joints  of  bear  and  deer,  which 
with  boiled  corn  formed  their  feast.  There  were  dancing  and 
singing  by  grim  warriors  and  dusky  maids,  giving  a  brighter 
aspect  to  the  sterner  and  grimmer  side  of  Indian  life.  The 
festival  ended  with  a  pow-wow. 

Governor  Bradford  called  for  a  day  of  Thanksgiving  in  1621 
at  Plymouth,  Mass.,  where,  in  addition  to  thanksgiving  to  God, 
there  were  feasting  and  sports,  and  the  entertaining  of  King 
Massaoit  with  his  ninety  Indian  followers.  We  may  say  that 
he  got  his  idea  of  such  a  festival  from  either  the  Harvest  Home 
of  England,  or  the  Jewish  feast  of  Tabernacles.  But  clearly 
there  is  in  the  heart  of  common  humanity  a  need  which  such 
a  festival  supplies,  a  chord  which  responds  to  the  suggestion 
from  whatever  source  it  may  come. 

The  northern  Teutons  had  their  infants  sprinkled  with  water. 
Aristotle  tells  of  a  water  ceremony  with  new-born  infants.  With 
adults  there  was  also  a  water  initiation  which  meant  the  passing 
of  the  old  life  and  the  beginning  of  the  new.  ["The  Evolution 
of  Religion,"  p.  57.] 

Similarly  we  might  treat  of  the  priesthood,  the  altar,  sacri- 
fices, the  temple,  circumcision,  fasting,  and  other  institutions 
of  religion  common  among  widely  separated  peoples. 

In  any  of  these  changes  may  be  brought  about  without  a 
destroying  of  the  institution.  The  writer  of  the  epistle  to  the 
Hebrews  showed  the  Hebrews  that  they  did  not  lose  anything  of 
value  which  existed  in  Judaism  by  accepting  Christianity. 
Christ  as  a  leader  was  greater  than  Moses.  The  Levitical  priest- 
hood passed  to  a  greater  High  Priest.  The  tabernacle  in  which 
the  new  High  Priest  appears  is  greater  than  the  old  testament 
tabernacle.  His  altar  has  taken  the  place  of  other  altars. 

There  is  a  close  resemblance  to  the  story  of  Abraham  and 
Isaac  in  the  Laconian  legend  of  Helen  who  was  to  be  sacrificed 
by  her  father  in  order  to  stay  a  plague.  Here  an  eagle  swooped 
down  and  held  the  knife  which  found  its  victim  in  a  kid  that 


HARVEY:  THE  PEDAGOGY  OF  MISSIONS  351 

was  near.  A  story  remarkably  like  that  of  Jephtha's  vow  is 
told  of  Idomeneus,  the  Cretan  hero,  who  vowed  that  "if  he 
returned  from  the  Trojan  war  he  would  sacrifice  to  God  the 
first  thing  that  he  met  on  land.  His  daughter  was  the  first 
that  met  him."  [Ibid,  27-28.] 

Aeneas  on  his  famous  voyage  as  well  as  the  wise  men  from 
the  East  was  guided  by  a  miraculous  star. 

There  was  a  resemblance  between  the  temptation  of  our  Lord 
and  that  of  Zarathustra  in  the  Zend  Avesta.  "Here  also  the 
evil  god  promises  the  holy  prophet  the  kingdom  of  the  world 
if  he  will  fall  down  and  worship  him."  [Ibid,  29.]  We  all 
know  of  very  similar  temptations  in  our  own  experience.  They 
are  common  to  the  human  race.  Hebrews  4:15  assures  us  that 
Jesus  was  tempted  in  all  points  like  as  we  are. 

The  Hellenes  gave  the  name  of  Savior  to  their  supreme  god. 
The  incarnation  of  the  godhead  in  human  form  was  very  familiar 
to  many  peoples  before  the  Christian  era.  Such  was  believed 
to  be  a  mediator  between  God  and  man  by  Greeks,  Egyptians 
and  Romans.  Widespread  among  the  Mediterranean  races  was 
also  a  belief  in  the  death  and  resurrection  of  their  god. 

The  "Maiden  Goddess"  was  very  familiar  to  the  ancient 
Greeks.  The  divine  mother  also,  known  generally  as  the  mother 
of  the  gods,  was  worshipped  by  many  races  in  the  Greek  and 
Roman  world.  [Ibid,  38.]  While  it  is  hard  for  minds  trained 
in  Western  science  to  accept  the  doctrine  of  the  virgin  birth,  it 
could  be  readily  accepted  by  the  Greek  world,  and  many  others 
of  the  ancients.  A  Babylonian  goddess  was  called  "mother, 
wife,  and  maid."  "Many  of  the  ancients  had  long  cherished  the 
ideal  of  a  virgin  goddess;  most  had  been  devotees  of  the  divine 
mother.  The  successful  propagation  of  Christianity  may  have 
owed  much  to  the  means  which  it  possessed  for  satisfying  these 
two  sentiments  and  for  reconciling  them  in  a  primary  article  of 
faith."  [Ibid,  71.]  Certainly  the  Mariolatry  that  developed  in 
the  early  church  owed  much  to  this  pre-Christian  bias.  It  can 
readily  be  seen,  that,  with  enormous  advantages  for  the  mis- 
sionary teacher,  there  is  also  a  danger  here.  Features  of  Chris- 
tianity are  likely  to  be  exaggerated  to  conform  to  the  old  religion. 
That  is  what  took  place  in  the  early  Christian  centuries,  and  it 
required  the  revolution  of  the  Reformation  to  throw  off  these 
extravagances.  But  the  fact  that  so  much  of  our  religion  runs 


352  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 

along  lines  familiar  to  many  races,  shows  that  men  grope  in 
certain  well  defined  directions,  and  also  that  God  uses  man's 
native  consciousness  in  adapting  His  provision  to  our  needs. 

Why  should  there  be  such  a  remarkable  uniformity  running 
through  all  primitive  religions,  or  in  other  words  such  a  religious 
solidarity  to  our  race?  Genetic  Psychology  shows  us  that  all 
races  of  men  are  to  an  incalculable  degree  a  repetition  of  a 
far  back  ancestry.  The  intricate  system  of  brain  cells  thus 
produced  in  all  races,  will  at  the  same  stage  of  development 
respond  to  the  same  stimulus  in  the  same  way.  This  is  as  true 
in  religious  as  in  social  or  purely  intellectual  things.  Brinton 
in  his  "Religion  of  Primitive  Peoples"  thinks  that  the  identity 
of  the  constitution  of  men  is  sufficient  to  account  for  a  similarity 
in  their  religions.  He  says,  "The  human  mind  seems  to  be  a 
machine;  give  it  the  same  materials,  and  it  will  infallibly  grind 
out  the  same  products."  ["Religion  of  Primitive  Peoples," 
p.  6.] 

Similarities  may  also  partly  be  accounted  for  by  a  common 
tradition.  As  nothing  is  more  basic  in  man  and  exercises  a 
greater  influence  on  his  whole  life,  intellectual,  social  and  moral, 
than  his  religion,  so  it  is  very  tenacious  of  life,  and  will  survive 
through  innumerable  generations  though  liable  to  many  and 
great  changes  by  the  way. 

II.     RETAINING  NATIVE  TRAITS  IN  THE  EDUCATION  OF 
PRIMITIVE  PEOPLE 

In  considering  this  subject  we  must  distinguish  between  things 
that  have  evolutional  value  and  things  that  have  not.  There 
are  many  characteristics  common  to  all  races  which  are  essen- 
tial to  a  higher  development.  Such  for  example  are  love,  a 
sense  of  sin,  a  desire  for  a  higher  life.  On  the  other  hand  we 
find  among  all  races  excrescences  needing  to  be  sloughed  off, 
such  as  caste  and  Hindoo  widowhood  in  India,  child  murder  in 
China,  race  suicide  in  America  and  Europe.  The  evolutional 
characteristics  belong  to  the  kingdom  of  Christ.  Christianity 
includes  in  its  fullest  definition  everything  that  works  for  the 
welfare  of  man,  temporal  and  spiritual.  Its  center  is  in  the  will 
of  God,  but  its  sweep  extends  over  every  department  of  life  and 
among  all  the  races  of  the  world.  We  read  of  the  divine  ' '  logos ' ' 
who  created  all  things,  that  "in  Him  was  life  and  the  life  was 


HARVEY:  THE  PEDAGOGY  OF  MISSIONS  353 

the  light  of  men."  And  again  that  "He  lighteth  every  man 
that  cometh  into  the  world."  He  who  appeared  to  Abraham 
and  others  as  revealed  in  the  old  testament  scriptures  has  always 
had  his  way  of  revealing  his  will  to  all  the  peoples  of  the  earth. 

When  His  will  as  thus  revealed  has  been  followed,  there  has 
been  a  bettering  of  material  and  spiritual  conditions,  an  evolu- 
tion. Where,  on  the  other  hand,  the  light  as  thus  revealed  has 
not  been  yielded  to,  there  has  been  a  declension.  We  see  this 
emphasized  in  Jewish  and  Christian  history,  as  well  as  among 
peoples  of  non-Christian  faith.  There  is  a  striking  resemblance 
between  the  decline  in  religion,  morals,  and  material  prosperity 
among  the  ancient  Hindoos  and  that  among  the  Israelites,  when 
they  turned  away  from  their  earlier  illuminating  faiths  and 
adopted  the  lower  religions  of  the  peoples  among  whom  they 
mingled.  The  same  declension  from  the  same  cause  is  seen  in 
the  early  centuries  of  Christianity.  When  the  will  of  Christ 
has  been  followed  in  any  worthy  manner,  whether  in  individual 
lives  like  those  of  Abraham  and  Socrates,  or  among  peoples  like 
those  at  certain  periods  in  Jewish  history  or  the  better  periods 
of  many  races,  there  has  been  an  upward  progress.  It  is  a 
matter  of  letting  the  living  Christ  into  the  life  to  work  out  the 
principles  of  His  kingdom.  He  is  adapted  to  the  needs  of  all 
races,  those  with  and  without  culture.  The  extent  of  true  cul- 
ture depends  upon  the  extent  to  which  the  human  will  has 
been  subjected  to  the  divine. 

Now  the  principles  of  God's  kingdom  are  exceedingly  broad 
and  varied.  All  races  have  some  of  them  manifested  in  their 
character,  customs,  and  modes  of  thought.  Some  people  are 
strong  in  one  or  more  directions,  other  people  are  strong  in 
entirely  different  directions.  But  the  religion  of  Jesus  Christ 
is  very  much  broader  than  the  creed  or  the  life  of  any  of  its 
adherents.  Certain  aspects  of  it  are  emphasized  by  the  Anglo- 
Saxon  as  seen  in  his  devotion  to  education,  to  historical  accuracy, 
to  the  study  of  science,  to  hygiene,  to  civil  and  religious  liberty, 
to  material,  social  and  political  ideals.  Certain  other  aspects 
are  emphasized  by  the  Latin  races,  as  submission  to  recognized 
authority,  reverence  for  established  institutions  whether  forms 
of  worship  or  of  government  that  have  proved  useful,  teachable- 
ness that  accepts  much  without  over-critical  questioning.  Is  it 
not  possible  that  many  if  not  most  primitive  peoples  can  con- 


354  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 

tribute  an  emphasis  to  aspects  of  Christianity  that  have  hitherto 
been  neglected,  and  so  give  something  of  real  value  to  the  Chris- 
tian nations  as  well  as  get  something  from  them? 

Charles  Cuthbert  Hall  has  pointed  out  that  while  the  Anglo- 
Saxon  has  a  passion  for  things  outside  of  himself,  the  people 
of  India  and  many  other  peoples  of  the  East  have  a  similar 
passion  for  the  things  within.  They  are  mystics.  The  West- 
erner cultivates  the  aesthetic  for  its  commercial  value,  while 
the  Oriental  does  it  in  the  interest  of  his  religion.  The  former 
is  prone  to  make  business  efficiency  crowd  out  religion  from  his 
life.  The  latter  always  keeps  religion  in  the  first  place.  That 
is  the  chief  end  of  his  life.  In  the  West  material  progress  is 
carried  to  extortion  and  unrighteous  oppression,  while  the  East- 
erner will  pity  the  oppressed  and  have  only  contempt  for  the 
oppressor.  Such  greed  of  gain  as  passes  for  shrewd  business 
acumen  in  the  West  is  regarded  as  most  unworthy  in  the  East. 
While  the  West  concentrates  thought  and  affection  on  the  par- 
ticular, the  East  dwells  on  the  universal  and  the  ultimate,  with 
a  sense  of  the  unreality  of  things  seen.  Surely  there  is  in  this 
a  value  for  the  over-practical  West. 

To  the  mystical  soul  of  the  East  there  is  an  appreciation  of 
parts  of  Christ's  teaching  that  we  Westerners  do  not  sufficiently 
appreciate.  The  criticism  that  looks  only  to  rigidly  scientific 
methods  is  in  danger  of  missing  much  that  appeals  to  the  mystic. 
Christ  was  Himself  a  mystic.  His  beloved  disciple  John  was 
a  mystic.  Paul  was  a  mystic.  And  the  mystical  side  of  their 
j  teachings  is  seen  by  the  oriental  mind  to  have  a  beauty  that 
escapes  the  Occidental  mind.  Thus  the  gospel  by  John  is  pre- 
ferred to  the  synoptists  by  the  East,  and  the  epistles  to  the 
historical  parts  of  the  New  Testament. 

The  metaphysical  beliefs  that  gave  dynamic  to  the  prophets 
of  the  Old  Testament  and  to  the  character  of  Christ  and  His 
apostles  have  been  allowed  to  wane  in  the  West,  their  place  being 
taken  by  practical  ethics  and  philanthropy.  Yet  without  these 
beliefs  there  can  be  no  permanent  vigor  in  practical  righteous- 
ness. Now  it  is  precisely  in  these  metaphysical  beliefs  that  the 
Eastern  mind  is  strong,  to  them  its  chief  attention  is  given. 

The  East  is  also  different  from  the  West  in  regard  to  the  use 
of  time.  The  West  is  always  in  a  hurry.  Business  and  pleasure, 
eating  and  sleeping  are  all  regulated  by  the  watch.  There  is  a 


HARVEY:  THE  PEDAGOGY  OF  MISSIONS  355 

rush  from  the  cradle  to  the  grave.  That  was  not  the  way  with 
the  life  of  Christ.  He  did  say,  "I  must  work  the  works  of 
Him  that  sent  me  while  it  is  day,  the  night  cometh  when  no 
man  can  work ; ' '  but  He  was  never  in  a  hurry.  He  had  plenty 
of  time  to  talk  with  the  humblest,  and  eat  with  the  publican  and 
the  sinner.  This  ease  regarding  time  is  characteristic  of  all  the 
people  of  the  East,  and  is  well  nigh  universal;  outside  of  the 
Anglo-Saxon  race.  There  is  time  taken  not  only  for  religious 
duties,  but  for  social  and  political  duties.  One  of  the  dangers 
to  the  home  life  of  America  is  in  a  lack  of  time  devoted  to  the 
interests  of  the  home.  It  will  be  a  great  gain  when  some  of 
the  Oriental  indifference  to  time  lays  its  influence  on  this  menace 
to  American  well-being. 

Professor  William  James  said,  "We  have  lately  had  a  num- 
ber of  accomplished  Hindoo  visitors  at  Cambridge  who  talked 
freely  of  life  and  Philosophy.  More  than  one  of  them  has  con- 
fided to  me  that  the  sight  of  our  faces,  all  contracted  as  they 
are  with  the  habitual  American  over-intensity  and  anxiety  of 
expression,  and  our  ungraceful  and  distorted  attitudes  when 
sitting,  made  on  him  a  very  painful  impression.  'I  do  not  see/ 
said  one,  'how  it  is  possible  for  you  to  live  as  you  do,  without 
a  single  minute  in  your  day  deliberately  given  to  tranquility  and 
meditation.  It  is  an  invariable  part  of  our  Hindoo  life  to  retire 
for  at  least  half  an  hour  daily  into  silence,  to  relax  our  muscles, 
govern  our  breathing,  and  meditate  on  eternal  things/  The 
good  fruits  of  such  a  discipline  were  obvious  in  the  physical 
repose,  and  lack  of  tension,  and  the  wonderful  smoothness  and 
calmness  of  facial  expression,  and  imperturbability  of  manner  of 
these  Orientals.  I  felt  that  my  countrymen  were  depriving 
themselves  of  an  essential  grace  of  character. "  ["Talks  to 
Teachers."] 

Our  missionaries  are  apt  to  carry  with  them  to  the  foreign 
field  the  strain  and  ceaseless  worry  of  their  home  land.  They 
sometimes  say  that  owing  to  the  enervating  effect  of  a  hot  cli- 
mate they  have  to  resist  the  tendency  to  idleness.  Thus  they 
make  a  virtue  of  anxious  nervous  strain,  and  are  likely  not  only 
to  set  a  wrong  example  to  the  people  among  whom  they  live 
but  to  inculcate  by  positive  teaching  that  restfulness  is  a  sin. 

Indian  boys  are  always  good  natured  in  their  games,  never 
losing  their  temper,  and  seem  to  realize  as  our  boys  do  not,  that 


356  JOURNAL  OF  RELIGIOUS  PYSCHOLOGY 

play  is  inconsistent  with  violent  shouting  and  angry  accusa- 
tions and  recriminations.  A  careful  observer  of  the  Indians 
tells  us  that  he  never  saw  an  Indian  parent  strike  his  child. 
The  same  writer  says  that  "in  sobriety  and  courtesy,  an  Indian 
council  is  a  standing  rebuke  to  the  noisy  assemblies  in  which  at 
times  our  own  people  debate  questions  of  public  importance." 
["The  Indian  and  His  Problem"  by  Leupp,  p.  20.] 

Mrs.  E.  H.  Conger  says,  "The  Chinese  as  a  class  do  not  have 
severe,  grieved,  anxious,  revengeful,  unresigned  or  unhappy 
expressions  on  their  faces.  They  do  not  grieve  over  their  mis- 
fortunes nor  do  they  rejoice  over  their  successes;  both  the  ill 
and  the  good  they  take  as  due  them.'7  ["Letters  from  China" 
by  Sarah  Pike  Conger,  p.  36.]  How  much  unhappiness  and 
how  many  cases  of  suicide  would  be  eliminated  in  America  and 
Europe  if  their  people  would  learn  the  lesson  so  obvious  among 
many  primitive  races ! 

The  East  gives  a  place  to  many  of  the  minor  virtues  which 
are  greatly  lacking  in  the  Anglo-Saxon.  It  shares  sympathy, 
it  has  a  politeness,  a  care  for  the  feelings  of  others,  where  the 
Anglo-Saxon  is  apt  to  be  rude,  boorish,  thoughtless  of  others' 
feelings.  Of  the  Chinese  for  example  we  are  told  that  they 
' '  are  far  too  polite  to  laugh  in  one 's  face  even  when  the  grossest 
mistakes  in  phrase  or  grammar,  or  pronunciation  tempt  the 
risibility  of  the  hearer."  ["Missionary  Methods  in  Man- 
churia," p.  56.]  The  missionary  from  the  West  working  in 
the  East  needs  to  be  careful  regarding  the  feelings  of  those  he 
teaches,  not  only  that  he  may  not  prejudice  them  against  the 
gospel,  but  also  lest  he  destroy  a  virtue  that  is  stronger  among 
those  he  teaches  than  among  his  own  people. 

There  is  a  danger  in  our  treatment  of  Christianity  of  mis- 
taking what  is  local  and  temporal  for  the  universal  and  eternal. 
Since  Christianity  is  intended  for  all  races  and  suited  to  all 
parts  of  the  world,  and  all  periods  in  the  earth's  history,  we 
may  well  avoid  the  error  of  thinking  that  our  arc  of  the  circle 
is  the  whole.  Christianity  must  be  distinguished  from  those 
things  that  men  are  apt  to  associate  with  it,  which  are  yet  not 
of  it.  Such  are  the  character  of  the  government,  both  of  the 
church  and  state,  sectarian  differences,  immoralities  in  its  nom- 
inal adherents,  imperfections  in  its  best  people,  and  all  its  forms 


HARVEY:  THE  PEDAGOGY  OF  MISSIONS  357 

and  ceremonies  which  might  be  entirely  changed  and  still 
leave  Christianity  itself  intact. 

Christian  character  in  its  completeness  has  not  yet  been  seen 
excepting  in  Christ  Himself.  The  full  embodiment  of  His  life 
and  teaching  is  for  coming  years.  The  universal  man  must 
adopt  the  teaching  of  the  Christ  to  produce  His  perfect  like- 
ness. We  must  learn  to  look  at  Him  from  the  universally 
human  point  of  view  before  we  attain  to  this.  Thus  Paul  wrote 
to  the  Komans  of  his  wish  to  visit  them  that  he  and  they  might 
be  mutually  helped.  The  writer  to  the  Hebrews,  referring  to  the 
triumphs  of  faith  by  Old  Testament  heroes,  says  that  they  could 
not  be  made  perfect  without  a  reference  to  us  in  these  later 
years.  So  we  can  only  attain  the  best  by  learning  from  other 
races  as  they  appropriate  the  salvation  of  Christ. 

But  we  are  prone  to  think  of  Paul  with  his  limitations  and 
set  him  up  as  an  ideal  in  all  his  methods.  We  take  Peter,  at 
least  after  the  resurrection  of  Christ,  and  regard  him  as  a  fit 
model  for  the  people  of  all  times.  We  forget  that  they  were 
imperfect,  seeing  things  from  Jewish  and  very  circumscribed 
points  of  vision.  With  great  difficulty  Peter  could  be  led  to 
view  the  gentile  Christian  with  a  new  and  wide  vision.  Paul 
found  this  easier ;  others  of  the  apostles  found  it  harder.  What 
we  are  as  Christians  depends  largely  upon  what  we  have  been. 

Another  thing  that  the  Christians  of  the  West  need  to  learn 
from  the  peoples  of  the  East  is  to  put  self-sacrifice  into  their 
religion.  When  we  speak  of  the  West  as  being  pre-eminently 
practical,  we  can  add  to  that  that  it  is  practical  for  selfish  ends. 
Even  Christians  often  miss  the  fact  that  Christianity  is  in 
essence  unselfish,  and  while  they  have  been  ready  to  take  salva- 
tion as  a  result  of  Christ 's  death  on  Calvary,  they  are  not  willing 
to  take  the  other  half  of  Christianity  which  requires  them  to 
take  up  their  crosses  daily  and  follow  Him  to  their  Calvaries. 
Now  the  East  has  always  made  much  of  self-denial  in  its  religion. 
Many  American  Indians  were  regular  in  giving  to  their  gods  a 
portion  of  all  their  crops,  believing  that  He  who  gave  to  them 
should  have  a  portion  in  return.  And  it  was  given  ungrudg- 
ingly. Thus  far  they  have  caught  the  spirit  of  true  religion, 
the  very  essence  of  the  religion  of  Christ,  though  missing  the 
fact  that  salvation  is  not  by  merit  but  by  faith.  Only  when  we 


358  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 

place  the  two  halves  of  Christ's  teaching  together,  do  we  rise 
to  any  full  measure  of  most  apparent  requirements  of  His 
religion. 

The  place  given  to  prayer  by  Mohammedans,  by  American 
Indians  and  very  many  non- Christian  races  may  well  furnish  a 
lesson  to  Christian  peoples.  Six  times  a  day  the  Mohammedan 
falls  down  to  make  his  appeal  to  God.  Lumholtz  says  of  the 
aborigines  of  Mexico,  ''In  their  religious  fervor  they  have  no 
equals,  certainly  not  among  Christians.  Their  entire  life  is  one 
continuous  worship  of  their  gods,  that  they  may  gain  happiness. 
Every  act  in  their  lives,  every  work  undertaken  is  guided  by 
religious  thoughts.  All  that  we  should  call  ornament  on  their 
clothing  and  implements  owes  its  very  existence  to  the  prayer- 
ful thoughts  it  expresses."  [Quoted  in  "Adolescence,"  vol.  2, 
p.  685,  686.] 

Among  most  Christian  people  prayer  has  no  such  large  place 
as  that.  Business  and  pleasure  crowd  it  aside  till  only  a  few 
minutes  a  day  are  reserved  for  it.  With  the  advance  of  scien- 
tific teaching  there  is  danger  of  prayer  being  more  and  more 
undervalued.  The  rigid  working  of  nature's  laws  appears  to 
preclude  the  possibility  of  direct  answers  to  prayer.  Men  are 
led  to  think  that  only  their  own  efforts  can  gain  for  them 
desired  ends.  It  is  probably  true  that  in  the  older  Christian 
lands  prayer  is  declining,  being  given  a  smaller  place  in  Chris- 
tian experience. 

The  real  cause  of  this  lamentable  fact  is  the  same  over- 
emphasis of  the  practical  that  we  have  referred  to  before.  The 
cure  is  in  giving  due  emphasis  to  the  inner  and  spiritual  as 
opposed  to  the  outer  and  material. 

The  regard  which  parents  have  for  their  children  and  the 
reverence  of  children  for  parents  in  the  East  should  be  used 
and  not  destroyed  by  Western  contact  with  them.  These  char- 
acteristics are  a  necessity  of  our  best  being.  They  may  not 
always  have  been  associated  with  the  best  religious  beliefs.  But 
they  belong  to  the  deepest  instincts  of  the  human  soul,  and  form 
an  essential  factor  in  the  evolution  of  higher  human  life. 

Francis  E.  Leupp  tells  us  of  the  respect  which  young  people 
among  the  American  Indians  pay  toward  their  seniors.  Mrs. 
E.  H.  Conger,  writing  of  the  Chinese,  says,  "If  they  have  no 
children  they  are  poor  indeed,  for  they  have  no  one  to  mourn 


HARVEY :    THE  PEDAGOGY  OF  MISSIONS  359 

over  them  nor  to  worship  at  their  graves.  Love  for  children  is 
one  of  their  greatest  passions,  and  it  seems  to  be  a  redeeming 
one."  ["Letters  from  China"  by  Sarah  Pike  Conger,  p.  47.] 
Again  she  says,  "One  of  the  most  beautiful  things  I  have  dis- 
covered in  China  ...  is  a  great  manifested  love  of  chil- 
dren for  their  parents,  I  deem  it  a  kindred  of  the  Christ  thought. 
You  must  enter  their  homes  and  witness  and  participate  in  their 
festivities,  family  gatherings,  and  quiet  home  circles  to  realize 
even  to  a  slight  extent,  the  respect,  tenderness,  honor  and  affec- 
tion the  Chinese  parents  receive."  [Ibid,  309.] 

In  the  West  there  is  clearly  a  decline  in  the  desire  for  parent- 
hood and  in  the  reverence  of  children  for  parents.  It  would  be 
a  sad  thing  for  China  if  Western  learning  and  the  Western 
spirit  were  to  destroy  those  natural  instincts  of  the  human  soul, 
and  give  in  their  place  a  greed  of  worldly  gain  and  a  willingness 
to  escape  responsibility  that  involves  care.  Vastly  better  is  it 
to  have  human  obligations  met  under  the  stimulus  of  erroneous 
religious  and  scientific  conceptions,  than  to  have  them  ignored 
to  gratify  fleshly  lusts. 

Much  may  be  said  for  the  value  of  old  forms  in  illustrating 
spiritual  truth.  The  Roman  Catholic  church  has  done  much  in 
this  way. 

The  primitive  mind  needs  illustration  at  every  step  of  develop- 
ment. With  our  Christian  inheritance  we  are  slow  to  recognize 
the  many  steps  that  our  fathers  took  before  they  reached  the 
point  at  which  we  found  them.  Our  children  do  not  need  their 
slow  methods  of  advance  because  they  are  surrounded  from 
the  cradle  with  the  inheritance  of  the  ages.  But  primitive 
peoples  must  learn  tediously  what  our  children  unconsciously 
recognize. 

The  illustrative  method  of  the  Old  Testament  with  its  sacri- 
fices, washings,  festivals,  is  an  example  of  how  religious  truth 
must  be  given  to  the  mind  untutored  in  spiritual  conceptions. 
There  must  be  "precept  upon  precept,  here  a  little  and  there 
a  little." 

With  the  evolution  of  religion  there  comes  an  increase  in  its 
intellectual  element,  and  a  change  if  not  a  loss  in  the  emotional 
element.  Now  a  large  and  essential  part  of  religion  consists 
in  emotion  and  if  the  emotional  element  in  it  should  pass  away, 
a  mere  philosophy  remains.  Eibot  in  speaking  of  such  religious 


360  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 

evolution  says,  "As  soon  as  religious  thought  ceases  to  have  a 
worship  or  a  ritual  and  indeed  finds  itself  incompatible  with 
such,  it  is  a  philosophical  doctrine.  Stripped  of  all  external 
and  collective  character,  of  all  social  form,  it  ceases  to  be  a 
religion,  and  becomes  an  individual  and  speculative  belief." 
[Ribot, ' '  Psychology  of  the  Emotions, ' '  p.  318.]  We  may  believe 
that  the  High  Church  ritual  of  which  W.  E.  Gladstone  was  so 
fond  had  much  to  do  with  his  retaining  his  religion  unimpaired 
along  with  his  lofty  philosophic  thought.  Whatever  may  be 
said  against  the  Roman  Catholic  method  of  retaining  forms  of 
idolatrous  worship  and  incorporating  them  with  the  Christian 
religion,  it  must  be  admitted  that  their  people  retain  the  emo- 
tional element,  and  their  religion  never  passes  with  the  masses 
at  least  into  a  mere  philosophy. 

III.  THE  POINT  OP  CONTACT  FOR  PRESENTING  RELIGIOUS  TRUTH 
Finding  the  right  point  of  contact  for  the  presentation  of 
religious  truth,  is  a  much  more  complicated  matter  than  is 
finding  it  for  the  teaching  of  higher  hygienic  and  industrial 
methods  and  superior  social  principles.  Yet  it  is  as  important 
in  the  teaching  of  religion  as  in  the  teaching  of  mathematics. 
We  must  lead  by  short  steps  from  the  known  and  appreciated 
to  the  unknown  and  unappreciated. 

Rev.  John  G.  Paton,  speaking  of  the  people  of  the  New 
Hebrides,  said  that  spiritual  ideas  had  to  be  worked  into  their 
spiritual  consciousness,  but  he  believed  that  it  could  be  done 
because  they  were  men  and  not  beasts.  ["Autobiography  of 
John  G.  Paton,"  p.  121.]  Religion  has  been  shown  to  be  uni- 
versal among  men.  There  is  always  some  instinct  toward  God, 
some  conception  of  spiritual  truth.  There  is  always  some  re- 
ligious basis  with  which  Christianity  can  connect,  and  the  mis- 
sionary teacher  must  search  that  out.  Rev.  Dr.  Chamberlain 
of  India  said,  "These  delicious  glimmerings  of  light  we  do 
find  by  patient  search  in  the  religions  of  the  orient,  and  in  the 
existence  of  such  we  missionaries  who  have  to  combat  those 
systems  continually  rejoice.  We  gladly  use  those  flashes  of  light 
in  bringing  home  the  truth  to  the  people,  as  did  Paul  at  Athens. 
But  we  sadly  recognize  how  utterly  inadequate  is  that  light  to 
lead  sinful  man  to  peace  with  God."  [Quoted  in  "Christianity 
and  the  Progress  of  Man,"  p.  166.] 


HARVEY:  THE  PEDAGOGY  OF  MISSIONS  361 

Brinton  has  shown  that  the  distinction  between  man  and  the 
lower  animals  turns  on  religion.  He  says,  "They  [the  lower 
animals]  too  communicate  knowledge  by  sounds ;  they  have  gov- 
ernment and  arts;  but  never  do  we  see  anywhere  among  them 
the  notion  of  the  divine.  This  was  the  spark  of  Promethean 
fire  which  has  guided  man  along  the  dark  and  devious  ways  of 
his  earthly  pilgrimage  to  the  supremacy  he  now  enjoys."  ["Re- 
ligion of  Primitive  Peoples,"  p.  36-37.] 

There  is  in  all  men  a  recognition  of  intelligence  and  will  in 
themselves.  Sometimes  they  try  to  shift  the  responsibility  of 
it  from  themselves  to  an  inscrutable  fate.  Nevertheless  it  is  at 
bottom  recognized.  They  also  recognize  an  intelligence  and  will 
resembling  their  own  that  is  outside  of  themselves,  that  is  back 
of  all  other  forms  of  existence.  A  Basuto  chief  said  that  before 
the  missionaries  came  they  did  not  know  God,  but  had  dreamed 
of  Him. 

Along  with  this  sense  of  a  divine  being  is  a  sense  of  a  direct 
connection  between  the  divine  and  the  human.  Brinton  again 
says,  ' '  I  shall  tell  you  of  religions  so  crude  as  to  have  no  temples 
or  altars,  no  rites  or  prayers,  but  I  can  tell  you  of  none  that 
does  not  teach  the  belief  of  the  intercommunion  of  the  spiritual 
powers  and  man."  [Ibid,  p.  50.]  There  is  a  sense  of  the  re- 
sponsibility of  man  to  the  higher  powers,  and  of  the  interest  of 
the  higher  powers  in  man.  Every  man  has  a  consciousness  of 
right  and  wrong.  He  knows  that  right  and  wrong  bring  their 
own  reward.  A  moral  government  necessarily  implies  a  moral 
governor. 

The  value  of  truthfulness  is  inherent  in  the  heart  of  every 
man.  While  most  primitive  peoples  are  untruthful,  yet  when 
they  find  that  the  missionaries  speak  only  the  truth  a  channel 
is  opened  for  the  reception  of  their  teaching.  Love  is  another 
quality  that  all  peoples  appreciate.  However  much  hatred  one 
may  bear  toward  his  neighbor,  there  is  always  a  spot  in  his  heart 
which  is  sensitive  to  the  appeal  of  love.  Here  then  are  two 
other  foundation  stones  upon  which  the  missionary  may  build. 
When  he  shows  truthfulness  and  love  in  himself  and  tells  about 
a  truthful  and  loving  God  he  is  connecting  with  basal  facts 
of  the  human  soul. 

While  the  lower  elements  in  man's  nature  are  ever  trying 
to  drag  him  down  to  a  lower  level,  there  are  higher  elements 


362  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 


ing  to  lift  him  up.  ' '  The  flesh  lusteth  against  the  Spirit  and 
the  Spirit  against  the  flesh."  As  there  were  partial  revelations 
given  to  the  Jews  and  surrounding  peoples  in  the  Old  Testa- 
ment scriptures,  so  partial  revelations,  though  less  clear,  have 
been  given  to  the  whole  race.  Moreover  as  prophet  after 
prophet  was  sent  to  the  Hebrew  nation  calling  them  to  a  purer 
faith  and  life,  so  among  many  other  peoples  there  have  been 
reformers  who  have  sought  to  establish  a  better  religion. 
Buddhism  sprang  up  in  India  as  a  protest  against  the  intolerable 
burden  of  Brahmanism.  It  opposed  formality  of  worship,  and 
taught  kindness,  gentleness  and  purity.  Later,  Buddhism  wan- 
dered into  the  mazes  of  idolatry,  substituted  ceremonies  for  the 
simple  and  the  pure,  and  became  an  oppressive  formalism.  The 
Sikh  religion  came  in  as  a  reform  protesting  against  pantheism, 
polytheism,  idolatry,  formality,  injustice,  and  caste.  ["Missions 
from  the  Modern  View,"  Hume,  p.  77.] 

,-»Dr.  Hume,  after  showing  the  fearful  immorality  of  the  phallic 
worship  of  the  Hindus,  says,  "In  the  latter  half  of  the  fifteenth 
century,  in  the  northwestern  part  of  India,  God  raised  up  a 
reformer  named  Chaitanya,  who  was  a  contemporary  of  Luther. 
Like  Luther  he  protested  against  the  doctrine  of  salvation  by 
meritorious  deeds  and  austerities.  He  preached  salvation  by 
bhakti,  that  is  by  trustful  adoration  of  God.  Like  most  re- 
ligious reformers  in  India  he  also  protested  against  caste." 
[Ibid,  74.] 

Mr.  Farquhar  of  Calcutta  says  that  the  many  religious  reforms 
of  India  have  been  owing  to  the  denial  of  true  personality  to 
the  supreme  being.  Native  human  instinct  has  sought  a,  God 
to  whom  real  worship  and  prayer  might  be  rendered.  But 
these  theisms  while  adding  a  personality  to  the  conception  of 
the  unknowable  Brahma,  have  added  many  gods  from  the  tra- 
ditional pantheism.  Hinduism  has  never  had  a  universal  per- 
sonality for  God.  "The  positive  elements  in  the  concept  of 
Brahma  are  unity,  universality,  reality,  and  intelligence;  if 
within  that  rather  sketchy  metaphysical  outline,  there  now  ap- 
pears the  universal  person  whose  will  forms  the  moral  order 
of  the  world,  the  old  idea  is  in  no  way  disturbed  or  weakened, 
but  receives  the  high  moral  content  necessary  for  its  completion. 
God  is  still  one,  still  universal,  still  the  mind  of  the  world,  while 
He  has  become  much  more,  for  He  is  now  the  basis  of  the  moral 


HARVEY:  THE  PEDAGOGY  OF  MISSIONS  363 

as  well  as  of  the  intellectual  order."     [World's  Miss.  Con.,  vol. 
4,  pp.  181,  2.]     Thus  the  early  doctrine  of  Hindu  philosophy 
and  the  long  search  of  Hindu  reformers  find  their  completioi 
in  the  Christian's  God. 

The  good  things  in  heathenism  should  be  recognized  and  com- 
mended as  good,  just  as  a  teacher  in  our  schools  is  glad  to  recog- 
nize good  in  his  pupils.  All  religions  have  a  unifying  effect 
upon  the  tribe.  A  common  worship  strengthens  social  ties, 
develops  obedience  and  respect  for  authority.  We  must  recog- 
nize the  fact  that  the  elements  of  astronomy,  mathematics, 
botany  and  zoology  were  developed  among  very  primitive  peo- 
ples and  chiefly  for  religious  purposes.  The  same  is  true  of 
music  and  oratory.  "All  the  native  American  musical  instru- 
ments appear  to  have  been  first  invented  for  aiding  the  ritual; 
and  tradition  assigns  with  probability  the  same  origin  for  most 
of  those  in  the  old  world."  ["Religion  of  Primitive  Peoples," 
p.  240.]  "Our  present  alphabet  is  traced  lineally  back  to  the 
sacred  picture  writing  of  ancient  Egypt;  and  the  less  efficient 
method  employed  by  the  natives  of  Mexico  and  Central  America 
originated  in  devices  to  preserve  the  liturgic  songs  and  religious 
formulas."  [Ibid,  241.]  Architecture  also  received  a  great 
stimulus  in  the  desire  to  build  temples  worthy  of  the  gods. 

There  are  many  things  partially  good  which  need  to  be  puri- 
fied of  their  evil  concomitants.  Prayer  as  we  have  already  seen 
is  well  nigh  if  not  quite  universal  among  men.  There  is  thanks- 
giving, petition,  and  expression  of  penitence  for  neglect  of  duty. 
The  petitions  are  chiefly  for  material  good.  A  prayer  in  the 
Rig  Veda  runs,  ' '  0  God  prosper  us  in  getting  and  in  keeping. ' ' 
[Ibid,  105.]  A  higher  form  of  prayer  is  found  in  a  Dravidian 
tribe  of  Northern  India.  "0  Lord  we  know  not  what  is  good 
for  us.  Thou  knowest  what  it  is.  For  it  we  pray. ' '  [Ibid,  105.] 
A  Sioux  Indian  prayed  that  in  war  he  might  kill  many  enemies, 
but  that  in  peace  anger  might  not  occupy  his  heart.  [Ibid, 
106.]  From  this  it  is  only  a  short  step  to  the  Christian's  prayer, 
and  one  which  is  readily  taken. 

When  such  people  have  learned  to  know  the  true  God  and 
His  Son  Jesus  Christ  they  are  particularly  simple  and  devout 
in  prayer.  They  will  talk  to  God  with  the  simplicity  of  a  child, 
and  remarkable  answers  to  their  prayers  of  faith  are  recorded 
by  missionaries  working  among  them. 


364  JOUKNAL  OF  RELIGIOUS  PSYCHOLOGY 

There  is  much  suggestive  of  Christian  teaching  that  can  be 
turned  to  good  account.  Worship  of  ancestors  does  not  always 
co-exist  with  regard  for  living  parents.  Sometimes  parents  are 
neglected  while  living,  but  at  death  have  sacrifices  offered  them 
lest  their  wrath  be  turned  against  the  undutiful  children.  But 
missionaries  can  utilize  the  modicum  of  good  in  this  error.  Dr. 
McKay  of  Formosa  says  that  by  repeating  the  words,  "  Honor 
thy  father  and  thy  mother"  he  never  failed  to  secure  respectful 
attention.  An  old  man  would  perhaps  nod  approval  or  say, 
"That  is  heavenly  doctrine."  A  talk  on  duty  to  parents  was 
followed  by  a  talk  on  our  Father  in  heaven.  Thus  prejudices 
are  met  and  the  way  to  the  gospel  opened. 

Among  most  peoples  we  find  a  groping  after  higher  truths. 
We  see  it  in  the  face  as  well  as  in  the  riddle  of  the  Egyptian 
sphinx.  The  philosophy  of  Greece  was  an  unanswered  interroga- 
tion. Paul  on  Mars  Hill  spoke  of  people  finding  God  by 
seeking  and  feeling  after  Him.  Hudson  Taylor  told  of  a  man 
in  China  asking  how  long  Christian  people  had  known  the  story 
of  Christ,  and  then  said  that  his  father  had  looked  for  that 
religion  for  twenty  years  and  had  died  without  knowing  about  it. 

In  India  there  was  an  old  tradition  that  the  ancient  Aryan 
religion  was  in  time  to  be  supplanted  by  another  faith  which 
would  come  from  the  West.  ["The  Religions  of  the  World," 
by  Burrell,  p.  116.]  Here  is  an  open  door  for  a  religion  that 
can  satisfy  the  intellectual  and  spiritual  cravings  of  men. 

Practices  are  seen  that  may  be  used  in  leading  to  a  purer 
faith.  The  custom  of  offering  sacrifices  may  be  so  used.  Among 
the  Battaks  in  order  to  remove  a  curse  that  had  taken  hold  of 
a  man  there  was  a  ceremony  by  which  the  curse  was  put  upon 
a  swallow  and  a  beetle  which  were  then  allowed  to  fly  off  with 
the  curse.  From  this  custom  it  is  merely  a  step  to  the  story 
of  the  scape  goat  of  the  Old  Testament  and  the  antitype  of  the 
scape  goat  in  the  New  Testament. 

"The  Kols  have  a  legend,  almost  Christian,  about  a  Son  of 
God,  who  in  order  to  redeem  miserable  man,  became  man  and 
a  leper."  ["The  Living  Christ  and  Dying  Heathenism,"  p. 
209.]  In  the  religion  of  ancient  Egypt  was  a  god  Osiris.  He 
was  represented  as  having  come  down  from  heaven.  Tie  was 
an  incarnation  of  God  and  was  born  of  the  earth  and  heaven. 
He  reigned  over  Egypt  and  conferred  many  blessings  upon 


HARVEY:  THE  PEDAGOGY  OF  MISSIONS  365 

men.  But  Typhon  slew  him,  and  threw  his  body  in  many  parts 
into  the  Nile.  These  were  gathered  up  by  his  wife,  Isis,  put 
together,  when  lo !  he  lived.  Henceforth  for  evermore  he  reigns 
in  the  invisible  world.  ["The  Religions  of  the  World,"  pp.  43, 
44.]  By  peoples  with  such  traditions  the  story  of  Jesus  can 
be  readily  received.  The  missionary  who  knows  all  such  inci- 
dents of  the  heathen  religion  and  can  use  them  skilfully  will 
have  a  reservoir  of  material  which  the  Holy  Spirit  can  use  in 
restoring  lost  souls. 

Since  both  the  bible  and  Christianity  originated  in  the  East, 
many  eastern  peoples  are  perfectly  familiar  with  customs  set 
forth  in  the  Old  and  New  Testaments.  Even  as  far  from 
Palestine  as  Korea  many  bible  customs  prevail  to-day.  The 
salutations  of  "Peace,"  "Go  in  peace,"  etc.,  the  marriage  cus- 
toms with  the  "Behold  the  bridegroom,  come  ye  forth  to  meet 
him,"  methods  of  dressing,  such  as  "girt  about  the  breast  with 
a  girdle,"  and  the  use  of  sandals,  the  use  of  sackcloth  and 
ashes  to  express  sorrow,  bring  the  people  in  close  touch  with 
bible  scenes.  Demon  possession  is  a  commonly  accepted  belief 
in  Korea,  and  methods  are  used  to  cast  the  evil  spirits  out. 
The  law  of  sacrifice  closely  resembles  that  of  the  ancient  Jews, 
and  the  vicarious  sufferings  of  Christ  are  readily  understood 
by  all  the  people. 

The  Zulus  of  Africa  have  customs  very  similar  to  those  of 
the  ancient  Jews.  The  laws  of  cleanness  and  uncleanness  are 
examples.  Sacrifices,  vows,  thank-offerings,  and  first-fruits  re- 
ceive attention  as  among  the  Jews.  To  remove  a  calamity  blood 
must  be  shed,  whether  it  is  atoning  for  past  error  or  averting 
future  evil.  When  sons  are  absent  from  home  a  father  may 
offer  sacrifices  lest  they  have  sinned,  as  did  Job.  A  messenger 
passes  friends  without  stopping  to  salute  them;  but  after  he 
has  finished  his  errand,  he  will  salute  them,  and  say  that  he 
saw  them.  Here  is  a  reminder  of  Jesus'  command  to  His  dis- 
ciples and  of  that  of  Elisha  to  his  servant.  ["John  Bull's 
Crime"  by  Webster  Davis,  pp.  120-124.] 

"Look  in  what  continent  we  please,  we  shall  find  the  myth 
of  a  creation  or  of  a  primeval  construction,  of  a  deluge  or  a 
destruction,  and  of  an  expected  restoration.  We  shall  find  that 
man  has  ever  looked  on  this  present  world  as  a  passing  scene 
in  the  shifting  panorama  of  time,  to  be  ended  by  some  cataclysm 


366  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 

and  to  be  followed  by  some  period  of  millennial  glory."  ["Re- 
ligion of  Primitive  Peoples"  by  Brinton,  p.  122.] 

Even  cruel  rites  may  have  lessons  for  better  understanding 
the  new  religion.  In  Peru  at  a  certain  season  of  the  year  the 
blood  of  a  human  victim  was  mingled  with  food  which  was  then 
eaten.  Among  the  Aztecs  was  a  similar  ceremony  where  a 
youth  was  slain  and  after  his  blood  had  been  mixed  with  dough 
it  was  partaken  of  by  the  worshippers.  [Ibid,  191.]  In  this 
way  it  was  supposed  that  they  became  partakers  of  the  divine 
nature. 

"The  fearful  similarity  of  this  ceremony  both  in  its  form 
and  in  its  intention  to  that  of  the  Christian  Eucharist  could 
not  escape  the  notice  of  the  Spanish  missionaries.  They  at- 
tributed it  to  the  malicious  suggestions  of  the  devil,  thus  paro- 
dying in  cruel  and  debased  traits  the  sacred  mysteries  of  the 
church.  But  the  psychologist  sees  in  them  all  the  same  inherent 
tendency,  the  same  yearning  of  the  feeble  human  soul  to  reach 
out  towards  and  make  itself  a  part  of  the  divine  mind."  [Ibid.] 

Here  is  an  opportunity  for  the  teacher  to  make  graphic  the 
"new  and  living  way"  to  the  Father  through  the  death  of 
Christ.  In  such  remarkable  ways  is  the  provision  of  God 
adapted  to  the  felt  needs  of  men. 

But  what  shall  be  the  attitude  of  the  missionary  toward  things 
that  are  wholly  bad?  Usually  he  can  simply  ignore  them,  espe- 
cially in  the  early  stages  of  his  work,  and  trust  to  the  power  of 
truth  and  right  to  overcome  error  and  sin.  When  the  light 
shines  steadily  and  brightly  the  darkness  will  not  trouble.  The 
teaching  of  Christianity  will  always  displace  false  religions 
when  it  gets  a  fair  hearing.  The  most  conservative  mind  and 
character  is  continually  undergoing  change,  and  hence  is  open 
to  a  greater  or  smaller  change  in  religion. 

IV.  FINDING  A  POINT  OF  CONTACT,  CONTINUED 
The  conception  of  a  divine  revelation  is  very  familiar  to  the 
heathen,  even  the  lowest.  The  shaman  is  in  direct  relation  with 
divinity.  Prophets  and  prophetesses  speak  out  the  revelations 
of  higher  powers.  Where  such  "revelations"  are  not  dishonest, 
modern  psychology  understands  them  to  be  an  upheaval  of  the 
subconscious  state.  "Among  the  African  Zulus  any  adult  can 
cast  himself  or  herself  into  the  hypnotic  state,  and  by  this 


HARVEY:   THE  PEDAGOGY  OF  MISSIONS  367 

obtain  what  they  consider  second  sight."  Among  many  Aus- 
tralian tribes,  among  the  Kamschatkans,  and  among  the  Yah- 
gans  of  Tierra  del  Fuego,  as  well  as  many  other  peoples,  the 
mysterious  power  of  the  shamans  or  medicine  men  is  shared  by 
all  adults  in  a  greater  or  less  degree.  ["Religions  of  Primitive 
Peoples,"  pp.  56-57.]  Usually  however,  especially  in  higher 
races,  this  peculiarity  is  confined  to  a  priestly  class.  But  always, 
as  well  as  in  dreams,  these  manifestations  are  regarded  as  an 
inspiration  from  the  spirit  world.  Thus  there  is  nothing  strange 
in  hearing  the  announcement  of  a  special  revelation  from  heaven. 
The  people  expect  it  to  go  along  with  all  religion.  It  never 
occurs  to  them  that  a  religion  could  be  thought  up  out  of  a 
man's  own  consciousness.  If  a  religion  were  presented  to 
them  as  having  such  an  origin  it  would  be  at  once  rejected. 
Warneck  says,  "If  we  give  up  the  claim  of  bringing  Christi- 
anity as  a  revelation  of  God  to  the  heathen  world,  we  must 
be  content  to  see  that  world,  sooner  or  later,  pass  over  to  Islam, 
for  Islam  claims  to  be  a  revelation,  and  by  that  claim  the 
heathen  national  cults  will  be  put  to  rout."  ["The  Living 
Christ  and  Dying  Heathenism,"  p.  200.] 

The  missionary  must  give  in  simple  language  the  message'"'" 
from  God  to  men.  Telling  bible  stories  from  both  the  Old  and 
New  Testaments  is  at  once  the  easiest  and  most  effective  method.  / 
Every  language  is  well  adapted  to  story  telling ;  and  every  peo- 
ple, like  children,  are  interested  in  a  new  story,  especially  one 
that  they  believe  to  be  true.  Among  all  primitive  peoples  bible 
stories  are  listened  to  with  interest;  and  from  these  they  get  a 
somewhat  clear  conception  of  the  Christian's  God,  who  He  is, 
what  He  has  done,  is  doing,  and  will  do,  and  what  His  attitude 
toward  sin  and  the  sinner  is.  The  stories  of  God's  judgments 
in  the  Old  Testament  show  the  penalty  of  sin.  The  stories  of 
Christ's  life  and  death  show  God  seeking  to  save.  We  read  of 
the  Kols:  "The  simple  biblical  gospel  .  .  .  fits  into  the 
hearts  of  the  children  and  adults  of  this  primitive  people  as  a 
screw  fits  into  a  nut."  "They  grasped  with  a  child-like  vivid- 
ness the  stories  of  creation,  the  fall,  Jesus'  birth,  His  miracles, 
and  especially  His  sufferings."  [Ibid,  226.]  Many  mission- 
aries testify  to  the  impression  that  is  made  upon  the  heathen 
by  the  stories  of  God's  dealing  with  men  as  given  in  the  bible 
narrative. 


368  JOUKNAL  OF  RELIGIOUS  PSYCHOLOGY 

A  Hindu  said  to  a  missionary,  "Reviling  our  gods,  criticizing 
our  shastras,  and  ridiculing  our  ritual  will  accomplish  nothing. 
But  the  story  you  tell  of  Him  who  loved  and  died,  that  story, 
sir,  will  overthrow  our  temples,  destroy  our  ritual,  abolish  our 
shastras,  and  extinguish  our  gods."  [Quoted  in  "The  Religions 
of  the  World"  by  Burrell,  p.  116.] 

A  writer  referring  to  India  declares  that  it  is  not  profound 
philosophy  or  theology  that  she  needs,  for  she  has  already  enough 
of  that;  but  that  what  the  Indian  religions  lack  is  facts  and 
personalities,  and  these  can  best  be  supplied  by  the  story  of 
the  historical,  -incarnate  Savior. 

Bible  stories  judiciously  told  will  not  antagonize  the  hear- 
ers. Yet  as  the  sword  of  the  Spirit  they  cut  right  across  many 
of  their  old  beliefs.  They  show  the  individuality  of  men,  and 
that  they  are  not  bound  by  the  beliefs  and  customs  of  the  com- 
munity. To  the  fatalist  they  show  man's  freedom  and  respon- 
sibility. There  arises  gradually  in  the  mind  a  new  group  of 
spiritual  conceptions.  There  is  a  new  standard  of  right  by 
which  to  measure  their  lives.  Moved  only  by  a  bible  story, 
people  will  confess  their  sins  which  otherwise  they  would  not 
admit.  They  begin  to  apply  the  bible  principles  gathered  from 
these  stories  to  their  own  lives. 

It  is  significant  that  primitive  peoples  are  not  afflicted  to  the 
same  extent  with  the  doubts  of  more  advanced  races.  How- 
ever they  may  reject  Christianity  for  other  reasons,  they  do  not 
need  our  lines  of  Christian  Evidences.  They  recognize  Christian 
teaching  to  be  true.  It  has  a  certain  fitness  for  their  nature, 
and  they  do  not  doubt  its  divine  origin.  It  is  as  if  an  important 
part  of  a  complex  machine  which  had  been  lost  was  restored. 
It  fits  the  place,  it  explains  a  gap,  it  enables  the  machine  to  do 
a  splendid  work  it  could  not  do  before.  That  is  sufficient  evi- 
dence. He  who  made  man  made  the  bible  which  so  fully  meets 
His  needs. 

Most  people  are  more  influenced  by  an  example  or  an  illus- 
tration than  by  a  logical  argument.  Dr.  Hume,  speaking  of  the 
Hindus,  says  "The  Indian  cares  little  for  logical  evidence. 
What  he  wants  is  the  conclusiveness  of  an  illustration  or  a 
simile."  ["Missions  from  the  Modern  View,"  p.  99.]  And 
again,  "Nor  do  I  try  to  prove  the  truth  of  the  bible  any  more 
than  the  truth  of  my  mother  or  wife  or  children.  I  show  the 


HARVEY:  THE  PEDAGOGY  OF  MISSIONS  369 

excellency  of  the  bible.  That  is  not  only  enough,  it  is  the  satis- 
factory way  for  the  majority  of  the  people  in  the  West  as  well 
as  in  the  East."  [Ibid,  101.] 

Primitive  peoples  do  not  find  any  difficulty  in  the  sufferings 
and  death  of  their  Lord.  Nor  is  it  His  humanity  that  grips 
them.  It  is  the  revelation  of  God,  loving  and  seeking  the  lost 
through  His  divine  Son,  that  finds  and  satisfies  their  inmost 
soul.  "A  new  confidence  and  joy  in  God's  eternal  love  is  always 
awakened  in  every  land  by  that  revelation  of  God's  own  yearn- 
ing for  the  love  of  His  weak  and  erring  human  children,  which 
was  made  by  the  life  and  sacrifice  of  His  well  beloved  Son 
Jesus  Christ."  [Ibid,  p.  25.]'  They  accept  Christ's  teaching 
concerning  Himself,  "He  that  hath  seen  Me  hath  seen  the 
Father,"  and  that  one  truth  is  worth  all  the  world  to  the  be- 
liever. The  God  who  was  unknown  and  ignorantly  worshipped 
before  is  now  seen  as  a  loving  Father. 

But  while  they  recognize  these  teachings  as  true,  they  are 
apt  to  say  that  it  is  good  only  for  the  missionary  and  his  people, 
but  not  good  for  them  and  their  people.  Their  old  customs 
and  their  old  thought  of  community  religion  still  binds  them. 
This  difficulty  is  best  met  by  a  native  preacher,  who  can  take 
them  on  common  ground  and  show  from  his  past  and  present 
experience  that  it  is  adapted  to  their  needs. 

The  Chinese,  who  are  especially  conservative,  are  more  readily 
influenced  by  Christianity  when  away  from  their  own  land. 
Ancestral  ties  are  then  more  easily  broken.  Being  free  from 
the  restraints  of  relatives  and  friends  makes  it  easier  for  them 
to  change  their  religion.  But  Gale  points  out  regarding  the 
Koreans  that  those  who  adopted  Christianity  at  home  made 
much  more  useful  church  members  than  those  converted  abroad. 
The  opposition  encountered  at  home  gave  a  fibre  to  their  religion 
which  conversion  under  easier  conditions  did  not  give. 

Authority  has  a  large  place  in  primitive  religions  and  primi- 
tive thought.  Their  religions  are  based  on  authority,  and  yet 
the  people  have  been  so  long  fed  with  uncertainties  that  they 
welcome  among  them  a  teacher  who  has  a  confident  message. 
In  our  Savior's  time  the  common  people  heard  Him  gladly, 
because  He  spoke  as  one  having  authority.  If  a  missionary 
preaches  with  a  "thus  saith  the  Lord,"  and  is  so  convinced  of 
the  truth  and  the  absolute  necessity  of  his  message  that  he  ia 


370  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 

prepared  to  endure  any  hardness  even  unto  death  that  it  might 
be  embraced  by  others,  he  is  likely  to  get  a  hearing.  Thus 
Christ  preached  and  suffered.  Thus  Paul  and  all  the  great  mis- 
sionaries have  done.  On  the  other  hand,  if  he  apologizes  for 
his  gospel,  and  admits  that  it  may  and  may  not  be  from  God, 
and  that  it  may  and  may  not  meet  the  needs  of  men,  his  influ- 
ence over  the  people  is  small.  It  is  therefore  of  prime  impor- 
tance that  the  missionary  believe  with  all  his  heart  the  message 
he  preaches  as  being  a  divine  revelation  absolutely  essential  to 
the  well-being  of  men.  He  must  be  able  to  say  with  Christ, 
4 'We  speak  that  we  do  know  and  testify  that  we  have  seen." 

Missionaries  must  be  careful  not  to  unnecessarily  wound  the 
religious  feelings  of  their  people,  by  unkind  references  to  their 
gods  or  religious  ceremonies.  Most  have  been  careful  in  this 
respect.  Love  is  always  tender  toward  the  feelings  of  others. 
But  sometimes  serious  mistakes  have  been  made  in  this  regard. 
In  the  presence  of  gross  errors  and  cruelties  the  temptation  to 
denounce  and  ridicule  is  strong.  A  missionary  on  the  Niger 
spoke  strongly  against  such  heathen  practices  as  human  sacri- 
fices, killing  of  twins,  etc.,  with  the  result  that  the  king  of  the 
country  reproved  him  and  so  restricted  his  preaching  that  he 
was  obliged  to  give  up  his  work  there.  Some  missionaries  have 
suffered  death  because  of  these  indiscretions.  A  Catholic  priest 
in  Madagascar  snatched  amulets  from  a  chief  and  threw  them 
into  the  fire,  whereupon  the  chief  in  wrath  slew  him."  ["The 
Living  Christ  and  Dying  Heathenism,"  p.  204.] 

Most  heathen  religions  are  dominated  by  fear,  fear  of  spirits 
of  one  kind  or  another.  Neither  severity  nor  ridicule  can  re- 
move fear.  It  will  only  add  to  the  misery  which  is  already 
unendurable.  "We  read  that  Paul  and  those  with  him  were  not 
blasphemers  of  Diana.  Nor  did  Paul  ridicule  the  idolaters  of 
Athens.  If  derision  is  to  be  used  it  should  only  be  employed 
by  a  native  convert.  Such  might  safely  follow  the  precedent 
of  Elijah  with  the  prophets  of  Baal,  or  the  father  of  Gideon 
with  his  own  people.  It  is  love  that  brings  people  to  penitence, 
that  leads  them  to  seek  forgiveness,  and  inspires  a  holy  life. 

Rev.  Robert  A.  Hume  of  India  says  that  if  the  missionary 
claims  that  the  Christian  religion  is  absolutely  the  best  religion 
in  the  world,  it  offends  the  cultivated  non- Christian.  He  thinks 
that  the  claim  is  too  great.  But  if  on  the  other  hand  it  is 


HARVEY:  THE  PEDAGOGY  OF  MISSIONS  371 

claimed  to  be  better  than  the  religions  hitherto  followed  by  the 
people  addressed  it  will  receive  a  respectful  hearing.  The  dif- 
ference between  the  two  ways  of  commending  Christianity  is 
of  no  account  to  the  Christian  teacher,  but  it  means  much  to 
those  he  teaches. 

In  India  one  of  the  greatest  hindrances  to  the  acceptance  of 
Christianity  by  the  people  is  the  eating  of  the  flesh  of  the  cow 
by  Christians,  including  the  missionaries.  To  the  native  the  cow 
is  a  sacred  animal.  A  deep-seated  prejudice  against  mission- 
aries and  the  Christian  religion  has  its  origin  there.  The  par- 
able of  the  Prodigal  Son  loses  all  its  force  upon  them  because 
of  the  killing  of  the  calf.  If  Christians  would  follow  Paul's 
method  of  abstaining  from  flesh  for  the  sake  of  the  conscience 
of  others,  it  would  greatly  aid  in  the  Christianization  of  India. 

Of  course  there  are  times  when  strong  measures  are 
needed  to  prevent  cruelty,  and  when  such  action  may  be  wisely 
taken.  On  the  island  of  Aneiteum  it  was  the  custom  on  the 
death  of  a  husband  to  have  his  wife  strangled.  On  one  occasion 
a  man  was  dying,  and  it  was  known  at  the  mission  house  that 
unless  prompt  measures  were  taken  the  man's  wife  would  be 
murdered.  The  missionary's  wife,  Mrs.  Geddie,  with  the  help 
of  some  native  Christians,  had  the  woman  seized  and  against  her 
will  carried  to  a  place  of  safety,  where  she  was  detained  until 
a  sufficient  length  of  time  after  her  husband's  death  to  ensure 
her  safety.  Meantime  she  had  to  be  watched  or  she  would  have 
strangled  herself.  Nor  was  she  at  all  grateful  that  her  life 
was  thus  spared.  Going  to  Mrs.  Geddie  later  with  her  child 
on  her  back  she  upbraided  her  for  her  act.  Still  later  however, 
she  saw  things  differently  and  thanked  Mrs.  Geddie  for  her 
kindness.  ^ 

Such  heroic  methods  as  this  are  safe  only  after  much  pre- 
paratory work  has  been  done,  and  when  the  missionary  fully 
understands  the  people  with  whom  he  is  dealing.  Evils  like 
the  suttee  and  child  murder  in  India,  and  foot-binding  and 
child  murder  in  China  necessarily  had  to  be  disapproved  of  by 
the  representatives  of  a  loving  and  righteous  God;  but  effective 
results  have  been  obtained  by  persistent,  kindly,  and  judicious 
effort  that  covered  many  years,  rather  than  by  denunciation  that 
expected  reformation  in  a  day. 

The  many   contradictions   in  the  native   religions    may    be 


372  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 


pointed  out  without  ridiculing  them.  For  example,  there  is  the 
belief  that  fate  predetermines  all,  while  yet  it  is  necessary  that 
sacrifices  be  offered  to  avert  calamity.  No  further  use  may  be 
made  of  these  than  to  leave  a  dissatisfied  longing  for  a  more 
consistent  belief.  But  that  means  much. 

The  soul-stuff  of  the  animist,  capable  of  being  transferred 
from  one  to  another,  may  have  its  terrors  removed  and  turned 
to  practical  account,  by  showing  the  marvelous  power  of  influ- 
ence. One  person  influencing  another  to  good  or  ill,  is  really 
a  transferring  of  his  spirit  to  the  other,  but  only  with  the  con- 
sent of  that  other.  And  while  reason  is  applying  the  truth, 
the  old  superstition  will  almost  unconsciously  melt  away.  In 
fact  most  superstitions,  like  the  fear  of  the  spirits  in  animism 
and  the  animal  worship  of  Taoism,  fall  by  their  own  weight 
when  the  truth  is  set  before  the  people. 

The  continual  looking  back  to  a  golden  age  long  past  has 
kept  people  in  a  dormant  state  for  centuries.  And  yet  by 
picking  out  the  superior  teachings  of  those  early  days,  and 
contrasting  them  with  the  baser  teachings  and  practices  of 
to-day,  a  positive  gain  is  made.  Nor  is  it  hard  to  find  these 
higher  truths  in  the  teachings  of  most  races. 

The  uncertain  teaching  concerning  a  future  life  among  all 
non-Christian  peoples  must  be  carefully  considered,  as  it  bears 
on  one  of  the  deepest  needs  of  man.  Whatever  its  origin,  there 
is  in  us  a  desire  to  live  on  when  this  life  is  ended.  People 
wonder  where  they  came  from  and  where  they  are  going  to. 
Among  the  ancient  Britons  Christianity  was  welcomed  because 
of  the  light  which  it  "  threw  on  the  darkness  which  encom- 
passed men's  lives,  the  darkness  of  the  future  as  of  the  past." 
An  aged  earldorman  is  quoted  as  saying,  "So  seems  the  life 
of  man  as  a  sparrow's  flight  through  the  hall  when  a  man  is 
sitting  at  meat  in  winter-tide  with  the  warm  fire  lighted  on 
the  hearth  but  the  chill  rainstorm  without.  The  sparrow  flies 
in  at  one  door  and  tarries  for  a  moment  in  the  light  and  heat 
of  the  hearth-fire,  and  then  flying  forth  from  the  other  vanishes 
into  the  wintry  darkness  whence  it  came.  So  tarries  for  a 
moment  the  life  of  man  in  our  sight,  but  what  is  before  it,  what 
after  it  we  know  not.  If  this  new  teaching  tell  us  aught  cer- 
tainly of  these,  let  us  follow  it."  [Green's  "History  of  the 
English  People,"  p.  54.] 


HARVEY :    THE  PEDAGOGY  OF  MISSIONS  373 

When  the  Christian  teacher  declares  strongly  and  without 
any  uncertainty  that  the  Son  of  God  promised  a  place  of  future 
joy  for  His  people,  he  is  likely  to  grip  hearts  with  hooks  of 
steel.  Gibbon  in  his  list  of  five  causes  for  the  rapid  growth 
of  the  early  Christian  church,  puts  in  the  second  place  ''the 
doctrine  of  a  future  life,  improved  by  every  additional  cir- 
cumstance which  could  give  weight  and  efficacy  to  that  impor- 
tant truth."  [Gibbon's  Rome,  vol.  1,  p.  523.] 

Fear  of  evil  spirits  and  all  the  miseries  connected  with  spirit 
worship  creates  a  longing  for  a  mighty  deliverer.  Sacrifices 
do  not  avail  to  ward  them  off.  Any  little  slip  in  the  sacrifices 
will  be  avenged  with  fearful  vows.  In  Korea  demon  pests  by 
the  roadside  with  grinning,  horrible  countenances  are  supposed 
to  keep  demons  from  passing.  These  during  past  centuries  were 
the  chief  hope  of  the  people.  Into  such  a  land  filled  with 
ancestral  spirits,  demons,  goblins,  dragons,  hill  gods,  all  malev- 
olent and  terrifying  comes  the  missionary  with  the  story  of 
Christ.  ' '  Plenty  of  demons  in  the  New  Testament  but  they  are 
all  on  the  run ;  down  the  slopes  of  Galilee  they  go ;  away  from 
Christ's  presence  they  fly,  till  the  blind  sees  and  the  soul  is 
lighted  up ;  hosts  of  them,  howling  devils ;  and  devils  that  shriek 
and  foam  at  the  mouth.  Never  before  in  the  history  of  Korea 
was  the  world  of  demons  seen  smitten  hip  and  thigh.  This 
wonder  worker  is  omnipotent,  for  verily  He  has  issued  a  reprieve 
to  all  prisoners,  all  who  will  accept  of  Him,  and  has  let  them 
out  of  hell.  Throughout  the  land  prayers  go  up  for  the  demon- 
possessed  in  His  name,  and  they  are  delivered ;  prayers  for  heal- 
ing, and  the  sick  are  cured;  prayers  for  the  poor,  and  God 
sends  means."  ["Korea  in  Transition,"  Gale,  pp.  88-89.] 

Among  primitive  peoples  the  power  of  mind  over  matter  is 
greater  than  among  more  advanced  races.  A  curse  or  a  pre- 
diction of  death  may  produce  death.  To  believe  that  evil  spirits 
possess  them  is  bad  enough  whatever  may  be  the  reality.  Some 
missionaries  have  seen  phenomena  that  have  convinced  them 
that  there  is  indeed  a  possession  of  evil  spirits  as  recorded  in 
the  New  Testament.  But  whatever  these  aberrations  are,  they 
go  out  before  the  name  of  Jesus  in  a  way  that  amazes  even  the 
missionary.  Gale  says,  "Some  of  us  have  come  east  to  learn 
how  wondrously  Jesus  can  set  free  the  most  hopeless  of  lost 
humanity.  We  have  come  to  realize  that  there  are  demons 


374  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 

indeed  in  this  world,  and  that  Jesus  can  cast  them  out ;  to  learn 
once  more  that  the  bible  is  true,  and  that  God  is  back  of  it." 
[Ibid.] 

The  desire  to  escape  from  sin  is  much  less  prominent  than  the 
desire  to  escape  from  the  power  of  evil  spirits.  The  fear  of 
spirits  together  with  the  bondage  of  fatalism  has  reduced  the 
sense  of  sin.  The  new  religion  calls  for  right  relation  with 
God,  for  an  interest  in  moral  conduct,  forgiveness,  heaven.  It 
calls  them  to  give  up  not  only  ancestor  worship  but  polygamy, 
slavery,  falsehood,  and  other  vices.  This  has  little  attraction 
for  them.  Love,  mercy,  meekness,  honesty  have  for  them  but 
little  meaning.  Monogamy  does  not  appeal  to  a  chief  with  a 
large  harem.  Most  peoples  measure  morality  by  custom.  When 
Christian  morality  is  set  beside  the  heathen's  custom,  it  is  not 
easy  for  him  to  see  that  his  old  custom  is  in  the  wrong.  Things 
that  to  the  Christian  are  wrong  are  to  him  holy.  Missionaries 
among  the  Pakpaks  found  them  killing  and  eating  their  own 
aged  parents.  When  reproved  for  this  inhumanity,  they  said, 
"Every  people  has  its  own  custom,  and  this  is  ours."  ["The 
Living  Christ  and  Dying  Heathenism,"  p.  153.]  Mohammedan- 
ism differs  from  Christianity  in  allowing  ancestor  worship, 
polygamy,  slavery,  falsehood,  and  a  belief  in  fatalism  to  sur- 
vive. It  demands  certain  fastings  and  formal  prayers.  These 
are  in  line  with  the  old  notions  of  religion  and  are  readily 
accepted.  But  with  bible  visions  there  comes  a  desire  for  a 
higher  life.  They  want  to  be  delivered  from  the  power  of  sin 
as  well  as  from  the  fear  of  spirits.  Then  they  soon  reach  the 
experience  of  the  apostle  who  said  that  what  he  would  do  that 
he  did  not.  There  is  need  of  a  new  motive  power.  A  Chinese 
convert  thus  contrasted  Confucianism  and  Buddhism  with  Chris- 
tianity. A  man  is  in  a  deep  hole  and  cannot  get  out.  Confucius 
going  by  gives  him  good  advice.  But  it  does  not  get  him  out. 
Buddha  passing  by  says  that  if  the  man  could  get  part  way 
up,  he  could  help  him  the  rest  of  the  way.  But  the  man 
cannot  get  up  far  enough.  Then  the  Savior  of  mankind  comes 
to  him,  and  takes  him  from  the  horrible  pit,  and  sets  his  feet 
upon  a  rock,  and  establishes  his  goings,  and  puts  a  new  song 
in  his  mouth. 

The  present  emperor  of  China,  after  having  an  interview 
with  Dr.  John  R.  Mott,  said  to  him,  "You  must  change  your 


HARVEY:  THE  PEDAGOGY  OF  MISSIONS  375 

plans.  I  want  you  to  stay  in  China  and  visit  not  only  the  great 
cities,  but  the  small  cities  and  towns  where  the  young  men  and 
the  schoolboys  are,  and  give  them  this  message.  My  reason  is 
that  Confucius  teaches  us  the  truth,  but  your  message  tells  us 
of  a  power  that  enables  men  to  obey  the  truth."  ["The  Chris- 
tian Work  and  Evangelist,"  1914,  p.  403.] 

V.    TEACHING  CHRISTIAN  DOCTRINE 

There  is  need  of  some  consideration  regarding  the -time  most 
suitable  for  presenting  Christian  doctrine  to  primitive  peoples. 
\Vhat  preparation  is  necessary  to  precede  the  presentation  of 
such  doctrines  as  go  with  the  life,  death,  and  resurrection  of 
Christ? 

Professor  0.  T.  Mason  thinks  that  in  the  training  of  the 
lower  races  we  should  pursue  a  regular  course  in  the  following 
order:  food,  hygiene,  dress,  shelter,  war,  industry,  ornament, 
the  arts  of  gratification,  traffic,  family,  organization,  govern- 
ment, and  last  of  all  religion.  ["Adolescence,"  vol.  2,  p.  721.] 
His  idea  is  that  the  omitting  of  any  of  these  stages  requires 
too  great  an  effort  both  physically  and  psychically,  and  tends 
to  discourage  by  offering  an  unattainable  goal. 

President  G.  Stanley  Hall  in  his  "Adolescent  Races  and  their 
Treatment,"  as  given  in  "Adolescence,"  volume  2,  has  the  most 
thorough  treatment  of  this  subject  that  we  have  seen.  He 
however  at  least  partly  agrees  with  Professor  Mason  regarding 
preparation  for  Christian  teaching.  He  says  that  first  civilizing 
and  then  Christianizing  or  basing  evangelism  on  the  alphabet 
and  education,  is  the  pedagogic  way  and  that  the  reverse  method 
has  only  a  logical  sanction.  ["Adolescence,"  vol.  2,  p.  736.] 
He  further  says,  "The  psychology  of  religious  growth  is  now 
teaching  us  the  desirability  of  laying  long  and  chief,  though  not 
exclusive,  stress  upon  the  Old  Testament  in  dealing  with  pre- 
adolescent  children,  and  reserving  the  more  intensive  teaching 
of  the  New  Testament  for  the  teens.  Savages  are  children  and 
youth,  and  the  races  that  live  under  the  influence  of  the  higher 
non-Christian  ethnic  faiths  also  especially  need  to  be  kept  in 
the  pupillary  state  toward  their  own  faith  long  enough  to  make 
it  a  kind  of  Old  Testament  propaedeutic  to  the  New."  [Ibid, 
p.  745.] 

Again  President  Hall,  in  "Educational  Problems,"  volume 


376  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 

2,  page  69,  shows  the  danger  of  suppressing  the  bad  and  the 
false  without  eliminating  them,  with  the  result  that  the  evil 
still  lives  on  in  the  submerged  regions  of  the  soul.  In  this  sub- 
conscious soul,  after  the  Freudian  principle,  it  later  makes 
trouble.  "From  the  secret  recesses  of  the  spirit  they  motivate 
feeling  and  will,  even  long  after  they  are  lost  to  the  light  of  the 
intellect."  Later  there  is  a  revival  of  this  substructure,  and 
there  is  so  much  energy  goes  to  it  that  the  newer  intellectual 
faith  dies,  and  in  its  place  there  is  an  outburst  of  credulity 
and  fanaticism  or  worse.  "All  that  dies  an  unnatural  or  pre- 
cocious death  in  the  soul,  tends,  often  most  pathetically,  to  live 
again,  and  in  this  rehabilitated  form  is  often  worse  and  more 
ghastly  than  much  that  came  of  its  own  order  of  psychic  growth. 
These  elements,  voluntarily  expelled,  always  strive  to  get  back 
to  consciousness,  so  that  progress  by  unnatural  negation  is 
always  unstable  and  insecure.  Only  if  the  soul  buries  its  own 
dead,  in  its  own  way,  are  there  no  revenient  haunting  ghosts." 
["Educational  Problems,"  vol.  2,  p.  70.] 

But  may  there  not  be  a  short-circuiting,  by  which  both  the 
primitive  mind  and  the  child  mind  can  pass  directly  from 
the  lower  stage  to  the  higher  without  suppression,  and  with  a 
real  elimination  both  emotionally  and  intellectually?  Freud's 
method  of  cure  was  to  bring  up  the  subconscious  into  conscious- 
ness, thus  having  the  errors  of  the  lower  self  eradicated.  But 
in  spiritual  things  there  is  the  difference  that  the  sinner  does 
not  lose  sight  of  the  condition  in  which  the  new  faith  found 
him,  nor  of  the  steps  by  which  he  has  since  risen. 

Emotionally  the  new  experiences  may  be  so  similar  to  the 
old  as  not  to  leave  a  gap.  An  apostle  exhorts  us  not  to  be 
"  drunk  with  wine  wherein  is  riot,  but  to  be  filled  with  the 
Spirit. ' '  The  exhilaration  which  attended  the  drunkenness,  and 
was  its  chief  object,  is  provided  by  the  superior  method  of  the 
filling  of  the  Spirit.  The  woman  of  Samaria,  of  the  fourth 
chapter  of  John's  gospel,  sought  to  gratify  her  emotional  nature 
by  wrong  social  alliances.  Jesus  offered  her  a  better  way  by 
means  of  the  water  of  Life.  What  the  lower  forms  of  social 
life  provide  to  meet  the  emotional  needs  of  primitive  men,  the 
higher  forms  of  social  life  provide  for  in  the  Christian  church. 

Nor  are  the  stories  of  the  New  Testament  so  different  from 
those  of  the  Old  Testament,  or  those  familiar  to  primitive  peo- 


HARVEY:  THE  PEDAGOGY  OF  MISSIONS  377 

pies,  as  to  make  a  great  intellectual  break.  The  miracles  of 
the  New  Testament  are  very  similar  to  those  of  the  Old,  and 
not  unlike  those  claimed  by  medicine  men.  The  conception 
of  God  manifest  in  the  flesh,  as  we  have  already  seen,  is  familiar 
to  many  primitive  people.  The  book  of  Genesis  gives  appear- 
ances of  God  as  marvelous  and  hard  to  accept.  The  life  of 
Christ  gives  stories  as  readily  appreciated  by  the  child  and 
primitive  men  as  that  of  Abraham  or  Moses;  and  even  the 
resurrection  and  ascent  of  Christ  can  well  come  as  early  as  the 
story  of  the  ascent  of  Elijah. 

But  when  the  child  or  primitive  man  has  learned  the  sub- 
stance of  New  Testament  teaching,  and  yielded  his  will  to  the 
will  of  God,  there  may  still  be  a  large  concession  made  to  the 
natural  proclivities  of  the  race.  The  Christian  child  is  not 
expected  to  think  and  act  as  an  adult.  There  is  the  woods 
loving  stage,  with  its  craving  for  hunting  and  fishing,  which  can 
be  met  with  the  sports  of  the  woods  and  the  streams.  The 
pugnacious  tendency  can  be  turned  to  good  account  in  ball 
games,  or  by  changing  the  object  of  battle  from  fellow-being 
to  a  task  worth  mastering.  The  selfish  and  hoarding  instincts 
can  be  utilized  in  gathering  and  preserving  objects  of  value, 
overcoming  the  danger  of  prodigality,  while  prodigality  itself 
can  be  led  to  benevolence. 

What  is  the  experience  of  the  mission  fields  regarding  the 
time  for  presenting  Christian  doctrine?  No  amount  of  theory 
can  take  the  place  of  established  facts. 

Bishop  Colenso  tried  with  twelve  Zulu  boys  to  give  an  edu- 
cational course  that  would  be  preparatory  to  their  receiving 
the  Christian  religion.  He  found  that  in  learning  they  made 
rapid  progress.  But  when  he  thought  them  sufficiently  ad- 
vanced to  be  introduced  to  the  Christian  religion  with  its 
claims  upon  their  lives,  they  exchanged  their  civilized  clothing 
for  loin  cloths  and  went  back  to  their  old  homes  and  pagan 
manners.  ["Daybreak  in  the  Dark  Continent,"  p.  159.] 

In  the  early  years  of  missionary  work  in  Greenland  by  the 
United  Brethren,  chief  attention  was  given  to  moral  duties. 
The  missionaries  watched  the  natives  to  see  if  there  was  any 
working  of  conscience  when  they  did  wrong.  But  their  minds 
were  so  dark  that  no  check  of  conscience  was  apparent.  For 
six  vears  there  was  no  visible  success  in  the  mission  work. 


378  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 

Then  a  robber,  Kajarnak,  heard  the  story  of  Christ  crucified 
for  sinners.  At  once  a  change  came  over  him.  What  the  teach- 
ing of  duties  could  not  effect  in  others,  the  story  of  Calvary 
did  for  this  darkened  savage.  The  missionaries  then  took  up 
their  work  differently  and  more  zealously,  teaching  the  gospel 
of  salvation  by  faith  in  Christ.  A  visit  paid  the  missionaries 
by  a  delegation  from  the  home  church  infused  into  the  mission 
new  evangelistic  zeal,  and  from  that  time  they  had  a  large 
measure  of  success.  The  change  is  attributed  to  the  emphasis 
being  given  now  to  the  free  grace  of  God  in  the  blood  of  the 
Lamb,  and  giving  less  attention  to  "the  fruitless  learning  of 
many  truths,  needless  at  least  to  beginners,  not  duly  used  and 
improved  for  want  of  true  life  and  power  first  obtained  through 
the  blood  of  Jesus."  ["History  of  Greenland"  by  David 
Crantz,  vol.  1,  p.  386.] 

It  was  at  one  time  thought  that  the  native  Australians  were 
too  low  to  be  reached  directly  by  the  gospel  and  must  be  edu- 
cated up  to  it.  Dr.  Christlieb  shows  that  "this  opinion  is  re- 
futed by  the  Moravian  Missions  in  Gippsland."  ["Protestant 
Foreign  Missions"  by  Christlieb,  p.  22.]  He  also  claims  that 
the  result  of  missionary  work  around  the  world  absolutely 
proves  that  "the  most  degraded  heathen  because  they  are  also 
men,  listen  to  the  gospel,  and  learn  to  believe  it;  that  no  race 
is  so  spiritually  dead  that  it  cannot  be  quickened  into  new  life 
by  the  glad  tidings;  no  language  is  so  barbarous  that  the  bible 
cannot  be  translated  into  it;  no  individual  heathen  so  brutish 
that  he  cannot  become  a  new  creature  in  Christ  Jesus ;  and  that 
therefore  our  Lord  and  Master,  revealing  Himself  to  us  as  the 
Way,  the  Truth,  and  the  Life,  in  the  widest  sense,  gave  no 
impossible  command  when,  embracing  without  limit  all  suf- 
fering humanity,  He  said,  '  Go  ye  into  all  the  world,  and  preach 
the  gospel  to  every  creature/  '  [Ibid,  p.  23.] 

The  result  of  mission  work  in  the  South  Seas  is  valuable 
testimony.  "In  these  islands  dwelt  ferocious  savages  constantly 
engaged  in  desolating  wars,  cannibals  who  killed  and  ate  each 
other,  and  among  whom  cannibalism  was  but  the  crowning  vice 
and  crime  of  a  system  of  iniquity,  the  like  of  which  has  seldom 
been  found  elsewhere."  ["The  Miracles  of  Missions,"  p.  11.] 
Yet  whole  islands  were  transformed  by  the  story  of  the  Cross. 
In  Raratonga  it  was  but  little  over  a  year  before  the  whole 


HARVEY:  THE  PEDAGOGY  OF  MISSIONS  379 

population  turned  from  idolatry  to  the  worship  of  God.  Nor 
was  this  change  merely  formal.  Their  whole  social  as  well 
as  religious  life  was  revolutionized  by  the  change.  On  the 
island  of  Aneiteum  is  a  tablet  in  memory  of  John  Geddie 
which  says,  "When  he  landed  in  1848  there  were  no  Christians 
here,  and  when  he  left  in  1872  there  were  no  heathen."  ["Life 
of  John  Geddie,"  p.  508.]  The  story  of  his  leading  those 
cannibal  savages  to  clean  and  gentle  Christian  lives  is  in  line 
with  the  record  of  the  early  apostles  winning  by  the  preaching 
of  the  Cross.  The  same  method  with  similar  results  are  seen 
in  Erromanga,  the  martyr  isle,  the  Fiji  islands,  very  many 
islands  of  the  Pacific,  among  the  Karens  or  "wild  men"  of 
Burmah,  and  wherever  the  gospel  of  Christ  has  been  carefully 
presented,  backed  by  loving  Christian  character,  and  wisely 
followed  with  Christian  teaching. 

Let  us  give  one  more  example,  this  time  from  the  city  slums, 
which  in  many  ways  are  lower  than  darkest  heathenism.  Dr. 
Charles  A.  Berry  of  Wolverhampton  was  called  one  night  to 
see  a  dying  woman  in  a  home  of  ill  fame.  He  talked  with  her, 
according  to  his  usual  custom,  of  Jesus  as  a  beautiful  example. 
Looking  out  of  her  eyes  of  death  she  said  to  him,  "Mister  that 
is  no  good  for  the  likes  of  me.  I  don't  want  an  example,  I'm 
a  sinner."  Then  Dr.  Berry  found  himself  face  to  face  with  a 
distressed  soul  and  without  a  message  for  her.  In  desperation 
he  thought  of  the  gospel  his  mother  taught  him  and  he  told  the 
dying  woman  of  Christ's  sacrifice  on  the  cross  for  sinners.  The 
woman  exclaimed,  "Now  you  are  getting  at  it.  That's  what 
I  want,  that's  the  story  for  me."  Dr.  Berry  from  that  night 
changed  the  whole  method  of  his  ministry,  henceforth  always 
having  a  gospel  of  mercy  for  lost  souls.  [Missionary  Review 
of  the  World,  1909,  p.  731.]  But  these  are  only  a  few  in- 
stances out  of  a  multitude  of  similar  ones  of  which  the  Chris- 
tian centuries  are  full. 

The  consciousness  of  guilt  is  one  of  the  most  fundamental 
facts  of  the  human  soul.  Not  only  have  all  sinned  but  all  know 
they  have  sinned.  To  be  sure  this  sin  may  be  merely  an  omis- 
sion of  some  ceremony,  while  sins  of  a  moral  character  are  not 
noticed.  Sacrifices  and  offerings  with  a  view  to  atoning  for 
sin  are  almost  universal.  The  desire  to  get  rid  of  this  burden 
of  sin  is  the  chief  incentive  to  religion.  Everywhere  there  is 


380  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 

a  sense  of  insufficiency  before  the  bar  of  conscience.  They  feel 
with  Paul  that  what  they  would  not  that  they  do;  and  they 
cry  out  with  him,  ' '  Wretched  man  that  I  am !  who  shall  deliver 
me  out  of  the  body  of  this  death  ?" 

The  sense  of  guilt  often  becomes  intensified  with  the  preach- 
ing of  Christ.  Setting  His  holiness  and  unselfishness  in  con- 
trast with  the  vice  and  selfishness  of  men  is  often  used  by  the 
Holy  Spirit  to  produce  very  deep  conviction  of  sin.  Within 
the  last  few  years  there  have  been  notable  cases  on  widely 
separated  mission  fields  of  revivals  of  religion,  which  began 
by  large  numbers  being  stricken  with  a  sense  of  guilt.  They 
would  confess  to  having  committed  very  gross  sins,  telling  what 
these  sins  were.  "There  were  confessions  of  opium  smoking, 
drunkenness,  stealing,  adultery,  and  violations  of  all  the  com- 
mandments. These  were  hard  things  to  confess,  and  all  the 
torture  of  the  judge  would  not  have  drawn  forth  these  con- 
fessions, but  God's  Spirit  gave  them  no  peace  until  they  had 
confessed  and  found  forgiveness  with  Him."  [The  Revival 
in  Honan,  Rev.  J.  A.  Flimmon,  in  "The  Presbyterian  Record," 
1909,  March,  p.  120.]  An  abiding  result  of  such  revivals  is 
invariably  a  people  of  vastly  higher  character. 

Emotion  has  a  large  place  in  human  life,  and  must  be  con- 
sidered in  all  teaching,  but  especially  in  moral  and  religious 
teaching.  It  is  common  for  people  to  know  duty  and  not  do  it, 
because  of  the  will  not  being  influenced.  When  however  the 
emotions  have  been  sufficiently  affected,  the  will  operates  and 
conduct  is  directed.  The  story  of  the  cross  of  Christ  more  than 
any  other  incident  in  all  literature  appeals  to  sympathy.  Here 
God  Himself  suffers  for  the  sins  of  men.  When  the  story  is 
first  heard  by  a  thoughtful  person,  it  touches  the  emotions  in 
a  way  that  we,  who  have  been  familiar  with  it  all  our  lives, 
can  hardly  realize.  A  heathen  chief  on  hearing  it  replied  in 
amazement,  "Our  gods  do  not  love  us  that  way."  The  gods 
of  most  savage  races  are  represented  as  hating  the  people  be- 
cause of  their  sins.  In  the  gospel  story  there  is  instead  the 
account  of  a  love  passing  the  conception  of  men. 

There  is  summed  up  in  the  crucifixion  of  Christ  the  constrain- 
ing power  of  a  great  ideal.  Instead  of  a  multitude  of  precepts 
on  what  we  should  do  and  should  not  do,  as  in  other  religions, 
there  is  the  appeal  of  love  and  sacrifice  to  the  heart.  All  duty 


HARVEY:  THE  PEDAGOGY  OF  MISSIONS  381 

to  God  and  man  is  included  in  love,  and  the  heart  that  has 
been  taken  captive  by  the  story  of  the  cross  is  ready  for  train- 
ing in  duty  to  God  and  to  man. 

At  this  point,  is  the  demarkation  between  Christianity  and  all 
other  religions  in  regard  to  good  works.  Other  religions  state 
that  certain  things  must  be  done  in  order  to  have  the  favor 
and  fellowship  of  Divinity.  With  some  it  is  the  offering  of 
sacrifices  to  placate  the  wrath  of  their  gods;  with  some  it  is 
attending  to  moral  relations  with  men.  But  Christianity  re- 
verses that.  It  teaches  that  Christ  died  to  establish  right  rela- 
tionship between  God  and  man.  It  then  calls  for  the  acceptance 
of  that  relationship,  and  the  doing  of  good  works,  not  in  order 
to  get  the  favor  of  God,  but  from  love,  and  from  fear  lest  we 
grieve  the  Spirit  of  God. 

We  are  also  to  emphasize  the  fact  of  a  living  Christ  working 
with  us  and  abiding  in  us.  This  truth  is  not  hard  for  most 
primitive  peoples  to  accept.  They  already  believe  that  gods 
are  at  work  among  men.  But  their  conception  of  the  character 
of  God  must  be  changed.  He  is  a  God  to  be  loved,  to  be  trusted, 
to  rejoice  in,  and  whose  promises  are  to  be  tested  in  daily 
experience. 

Very  young  children  readily  grasp  these  fundamental  facts 
of  Christianity.  Having  heard  the  stories  of  Christ's  life,  death, 
and  resurrection,  they  are  easily  led  to  accept  Him  as  Savior. 
Many  of  the  most  prominent  and  successful  Christian  workers 
were  converted  when  mere  children.  It  is  the  testimony  of 
Charles  H.  Spurgeon  and  others  who  have  had  large  experience 
with  both  children  and  adults,  that  those  who  became  Christians 
when  children  are  the  most  stable  in  later  life.  In  harmony 
with  this  is  the  experience  of  missionaries.  Often  those  con- 
verted the  earliest,  having  the  least  preparatory  training,  have 
been  the  most  effective  helpers.  Of  this  we  might  instance  A 
Hoa,  the  first  convert  under  Dr.  McKay  in  Formosa,  who  after 
twenty-three  years  of  testing  was  the  chief  of  all  the  native 
preachers  there. 

The  moral  teachings  of  Confucius  can  be  made  texts  or  start- 
ing points  for  Christian  teaching.  But  the  climax  must  be 
made  with  the  motive  power  which  is  essential  to  the  keeping  of 
those  moral  demands.  The  Cause  and  Effect  of  Buddhism  can 
be  used  to  advance  correct  thought  and  action.  Paul  laid  down 


382  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 

the  law  relentlessly  that  whatsoever  a  man  sowed  that  should  he 
also  reap.  Many  superstitions  might  be  hurried  to  oblivion  by 
a  judicious  use  of  that  recognized  principle  of  both  Buddhism 
and  physical  science.  But  the  Buddhist  readily  sees  that  the 
Christian  individual  and  the  Christian  community  have  some- 
thing of  real  value  that  he  lacks.  He  holds  the  absurdity  of 
believing  in  law  without  believing  in  God.  He  works  toward 
an  ideal  which  lacks  ideal  inspiration.  For  Buddhism  con- 
scious existence  is  an  evil  to  be  escaped  from.  Not  gaining 
life  as  in  Christianity,  but  the  extinction  of  life  is  the  end.  To 
gain  that  men  must  separate  themselves  from  all  lusts  of  the 
flesh  that  would  nourish  a  desire  for  life.  It  is  thus  a  religion 
without  hope.  "This  condemnation  it  has  incurred  by  parting 
with  that  highest  stimulus  to  human  virtue  and  endeavor,  which 
lies  in  the  belief  in  a  living  God."  ["Christianity  and  the  Pro- 
gress of  Man,"  p.  170.] 

But  the  need  of  hope  asserts  itself.  The  craving  for  some- 
thing higher  than  has  yet  been  reached  will  not  down.  There 
is  the  great  heart  cry  for  the  fellowship  and  help  of  a  super- 
human power.  When  the  Buddhist  is  led  to  see  that  his  need 
is  met  in  the  living  Christ,  he  is  not  far  from  the  kingdom  of 
God. 

Now  is  there  a  possibility  of  making  over  the  old  religion  by 
lopping  off  some  of  its  branches,  and  grafting  in  scions  from 
the  new  religion  ?  Wherever  Christianity  is  at  work  it  produces 
an  indirect  result  in  changing  the  native  religions.  "In  West- 
ern India  even  25  years  ago  it  was  a  common  thing  for  most 
Hindus  to  say  to  the  Christian  missionary,  'Your  religion  and 
ours  are  very  different/  Now  after  contact  with  Christianity 
it  is  far  more  common  to  say,  'There  is  not  much  difference 
between  your  religion  and  ours.'  This  great  change  illustrates 
what  the  result  on  Hinduism  is  of  its  contact  with  Christian 
teachings.  Christian  ideas  arid  principles  are  gradually  ful- 
filling and  supplanting  Hinduism."  ["Missions  from  the  Mod- 
ern View,"  p.  170.] 

Under  the  influence  of  Christianity  vigorous  efforts  have  been 
and  are  being  made  to-day  to  reform  the  old  faiths.  The 
Brahmo-Somaj  of  India  represents  a  very  earnest  and  intelli- 
gent effort  to  accomplish  this.  It  went  far  in  adopting  the  best 
of  Christian  teaching  and  customs.  But  the  difficulty  with 


HAEVEY :    THE  PEDAGOGY  OF  MISSIONS  383 

such  reforms  is  that  they  leave  out  the  great  essential  of  Chris- 
tianity,  the  dying  and  living  Christ,  with  its  appeal  to  man's 
emotional  nature.  Moozoomdar,  representing  the  Brahmo- 
Somaj  at  the  World's  Parliament  of  Religions  in  Chicago,  after 
showing  the  need  and  difficulty  of  obtaining  personal  holiness, 
told  how  they  seek  it.  "Devotion  only,  prayer,  direct  perception 
of  God's  Spirit,  communion  with  Him,  absolute  self  abasement 
before  His  majesty,  devotional  fervor,  devotional  excitement, 
spiritual  absorption,  living  and  moving  in  God,  that  is  the  secret 
of  personal  holiness."  ["The  World's  Parliament  of  Relig- 
ions," vol.  1,  p.  350.]  When  Christ  is  thus  left  out,  Christian- 
ity is  excluded.  Christ  represents  men  as  being  by  nature  dead, 
and  says  that  He  came  to  give  life.  He  says  that  He  is  the 
bread  of  life  and  the  water  of  life,  and  that  whosover  believeth 
in  Him  shall  have  everlasting  life.  The  missionary  then  can 
recognize  no  religion  as  sufficient  that  does  not  have  as  its  center 
the  dying  and  living  Christ. 

This  does  not  mean  that  we  are  to  Americanize  or  European- 
ize  the  other  nations,  but  that  we  are  to  give  them  the  spirit 
which  has  produced  the  best  that  there  is  in  American  and 
European  life.  Christ  did  not  seek  directly  to  change  laws 
or  social  institutions.  He  implanted  a  spirit  which  revolution- 
ized all  departments  of  life.  Yet  many  of  these  changes  were 
brought  about  very  gradually.  "The  Jews  who  became  Chris- 
tians had  still  their  Jewish  type  of  Christianity,  and  the  Greeks 
who  became  Christians  developed  a  characteristic  type  of  Chris- 
tianity, and  the  Romans  who  became  Christians  developed  a 
Roman  type  of  Christianity."  ["Missions  from  the  Modern 
View,"  pp.  86-87.]  Yet  as  time  goes  by  and  the  gospel  leaven 
works,  the  errors  which  separate  men  go  out  and  the  good 
which  draws  them  together  increases.  Men  everywhere  are 
strikingly  alike  psychically  as  well  as  physically,  and  have  the 
same  spiritual  as  well  as  physical  needs.  The  multiplication 
table  is  the  same  for  the  Hindu  as  for  the  American.  Astron- 
omy, Botany,  Geology  mean  the  same  to  all  races.  And  so  too 
the  best  moral  and  spiritual  system  for  one  race  is  the  best  for 
all.  But  we  must  not  think  that  all  the  lesser  things  that 
have  a  place  in  the  structure  of  human  progress  are  of  Amer- 
ican or  European  origin. 

The  attitude  of  the  religious  teacher  toward  the  old  religions 


384  JOUENAL  OF  KELIGIOUS  PSYCHOLOGY 

may  be  likened  to  the  attitude  of  the  teacher  of  modern  hy- 
giene, medicine,  industrial  methods,  political  science,  philan- 
thropy, pedagogy  toward  the  old  beliefs  and  methods.  The  belief 
that  sickness  is  the  result  of  the  anger  of  the  gods  must  be 
removed,  and  a  belief  in  the  efficacy  of  pure  water,  and  other 
hygienic  conditions  inculcated.  But  while  the  new  scientific 
spirit  must  displace  the  old  superstition,  it  will  probably  not 
be  best  to  apply  all  the  requirements  of  the  health  department 
of  a  modern  American  city.  Native  methods  may  be  best  em- 
ployed where  they  fit  in  with  scientific  conceptions.  We  may 
well  hope  that  the  political  systems  of  the  most  advanced  nations 
will  not  be  adopted  as  a  whole  by  any  primitive  people.  There 
are  things  in  those  systems  which  can  be  profitably  copied.  But 
what  is  needed  is  for  the  new  Christian  spirit  to  evolve  from 
the  old  methods,  with  suggestions  from  every  nation,  a  new 
system  superior  to  all  others. 

The  missionary  must  learn  to  tolerate  patiently  and  gracefully 
inferior  conditions,  physical,  industrial,  social,  religious,  for 
his  own  comfort  as  well  as  his  best  usefulness.  This  we  are  slow 
to  learn  with  our  Western  impatience  with  things  outgrown. 
Mrs.  E.  H.  Conger  says  of  her  experience  in  China,  "When  I 
first  went  into  my  kitchen  I  was  heartsick,  it  seemed  to  me 
that  there  was  literally  nothing  with  which  to  work,  not  even 
a  range."  The  cook  was  interviewed  and  he  explained.  A 
queer  brick  oven  was  pointed  out  which  seemed  incapable  of  any 
good.  But  by  their  own  peculiar  methods  excellent  results  were 
produced.  "At  first  I  tried  to  have  them  learn  my  way  of 
doing,  but  I  have  already  concluded  to  tell  them  what  I  want, 
but  let  them  get  the  results  in  their  own  way.  I  am  rarely 
disappointed."  ["Letters  from  China"  by  Sarah  Pike  Conger, 
P.  7.] 

So  it  is  in  religious  matters.  The  overzealous  Westerner  is 
likely  to  be  impatient  with  the  really  inferior  methods  and  ideals 
of  the  East,  but  he  must  learn  that  much  error  must  be  borne 
with  patiently,  until  the  new  converts  have  reached  a  more 
mature  stage  of  development.  The  missionary  who  expects  the 
converts  to  at  once  put  off  all  the  sins  of  the  flesh,  and  to  put 
on  the  whole  of  Christian  virtue,  will  be  doomed  to  bitter  dis- 
appointment. Not  only  does  the  flesh  lust  more  strongly  against 
the  Spirit  because  of  ages  of  carnal  ancestry,  but  it  is  hard  for 


HARVEY:  THE  PEDAGOGY  OF  MISSIONS  385 

the  new  converts  to  see  that  what  the  missionary  calls  sins  are 
really  wrong,  especially  those  that  are  most  gratifying  to  the 
flesh.  The  constant  relapsing  of  ancient  Israel  and  the  need 
of  persistent  effort  to  bring  them  to  a  certain  standard  of  re- 
ligious and  moral  conduct,  has  its  lesson  for  those  working 
among  people  with  low  spiritual  and  moral  ideals. 

Things  may  be  very  helpful  at  a  low  stage  of  culture  that 
are  not  needed  at  a  higher  stage.  Jesus  spoke  of  divorce 
serving  a  need  on  a  lower  plane,  while  it  was  not  to  be  thus 
tolerated  on  the  ideal  plane.  The  Confessional  may  serve  a  use- 
ful purpose  with  primitive  peoples,  and  later  be  outgrown. 
These  people  feel  a  need  of  confiding  to  the  seen.  A  missionary 
among  the  Spokane  Indians  told  the  writer  of  the  desire  of 
Christian  Indians  to  confess  their  sins  before  the  celebration 
of  the  Lord's  Supper.  Nor  can  there  be  any  doubt  that  if 
such  a  confession  is  properly  guarded,  only  good  can  come  of 
it.  James,  5:16,  says,  "Confess  therefore  your  sins  one  to 
another,  and  pray  one  for  another,  that  ye  may  be  healed." 
This  has  been  neglected  by  the  Protestant  church.  The  use  of 
the  Confessional  by  modern  Psychotherapy  shows  that  not  only 
among  primitive  people  but  also  in  lands  called  Christian  it  has 
a  place. 

VI.    EDUCATIONAL  WORK 

Along  with  the  appeal  to  the  emotional  nature  there  must  be 
a  development  of  the  reason.  Unless  the  reason  is  educated 
there  will  be  no  permanent  uplift  through  the  emotions.  Nat- 
ural science  forms  a  ready  means  for  such  development.  A  little 
astronomy  will  overturn  many  age-old  superstitions.  The 
Siamese  thought  that  an  eclipse  of  the  moon  meant  that  a  great 
sea  monster  was  trying  to  swallow  it ;  and  they  got  out  all  their 
noise  making  instruments  to  frighten  it  away.  When  the  true 
explanation  of  an  eclipse  is  given  them,  at  once  their  old  theory 
falls.  Botany,  geology,  physics,  physiology,  even  in  very  ele- 
mentary form,  establish  them  in  their  new  emotional  bias.  The 
uniformity  of  the  laws  of  nature  convinces  the  intellect  as  to 
the  unity  and  immanence  of  God,  and  polytheism  dies. 

This  scientific  study  can  also  have  an  important  bearing  on 
the  subject  of  hygiene,  which  is  so  greatly  needed  in  all  non- 
Christian  lands.  The  evil  effects  of  strong  drink,  opium,  foot- 


386  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 

binding,  and  other  abuses  of  the  body  and  mind  may  thus  re- 
ceive a  natural  and  effective  treatment. 

Art  should  have  a  place  in  the  pedagogy  of  missions.  It  is 
noticeable  that  the  children  of  primitive  peoples  who  are  edu- 
cated in  our  schools  excel  in  writing,  drawing,  and  other  manua, 
work.  Samples  of  drawing  of  animals,  birds,  flowers,  maps, 
from  schools  among  the  American  Indians,  the  natives  of  the 
Hawaiian  Islands,  and  the  Philippine  Islands,  indicate  a  pro- 
ficiency that  white  children  do  not  have. 

Artistic  work  is  done  also  by  girls  in  the  homes,  basket  work, 
bead  work,  that  is  not  equaled  by  the  daughters  of  the  whites. 
The  magnificent  temples  of  India  and  the  artistic  work  of  the 
Japanese  show  what  non-Christian  people  are  capable  of  achiev- 
ing in  art.  And  yet  the  fact  remains  that  most  non-Christian 
art  is  intolerably  crude.  The  idols  of  most  countries  are  inartis- 
tic, grotesque,  and  hideous.  Even  in  China  this  is  true. 

Dr.  G.  L.  McKay  of  Formosa  regarded  it  as  a  part  of  his 
mission  among  the  Chinese  to  train  their  aesthetic  taste.  He 
beautified  the  grounds  of  his  college  for  that  purpose.  After 
describing  the  grounds  he  had  planted  and  beautified  he  says, 
"The  order  and  beauty  are  refreshing,  and  the  fine  appearance 
of  things  is  a  help  to  the  college.  Chinese  people  and  officials 
visit,  wonder  and  admire,  converts  walk  around  and  rejoice. 
Is  such  a  part  of  mission  work?  Yes,  most  emphatically  yes. 
I  for  one  went  out  among  the  heathen  to  try  to  elevate  them 
by  making  known  to  them  the  character  and  purposes  of  God. 
Our  God  is  a  God  of  order.  He  loves  beauty,  and  we  should 
see  his  handiwork  in  trees,  plants,  and  flowers;  moreover  we 
should  endeavor  to  follow  the  order  which  is  displayed  so  visibly 
throughout  the  God-created,  star-studded  universe."  ["From 
Far  Formosa,"  p.  293.] 

The  place  of  rhythm  in  human  life  suggests  a  large  use  of 
music  and  the  dance  in  education.  Sight  and  sound  follow  the 
laws  of  rhythm.  The  heart  action  is  rhythmical.  Our  ability 
to  concentrate  attention  follows  the  same  law.  The  baby  is 
soothed  by  rocking.  The  soldier 's  courage  is  increased  by  martial 
strains.  Rhythmical  motions  are  used  to  produce  hypnotism. 
Primitive  peoples  often  conduct  their  work  according  to  rhythm, 
sometimes  accompanied  by  a  measured  melody.  In  our  religious 
services  we  see  the  effect  of  music  on  the  emotions.  Slowly 


HARVEY:  THE  PEDAGOGY  OF  MISSIONS  387 

measured  music  produces  reverence.  Quick  music  leads  to 
action,  and  is  employed  by  evangelists  and  the  Salvation  Army. 
Rhythm  contributes  to  the  pleasure  of  reading  poetry.  It  also 
catches  and  holds  the  attention,  and  by  giving  thought  groups 
aids  the  intellect.  The  dance  and  beating  of  drums  and  cymbals 
are  probably  universal  among  men. 

Though  most  peoples  make  much  of  music,  usually  it  is  un- 
developed. Sometimes  it  is  a  rasping  sound  of  only  two  or 
three  tones.  Anyone  who  has  ever  heard  Chinese  singing  won- 
ders how  so  intelligent  a  people  can  tolerate  such  unmusical 
sounds.  But  while  there  is  plenty  of  room  for  us  to  improve 
native  music,  great  care  must  be  exercised  lest  the  loss  be 
greater  than  the  gain. 

Thomas  Nelson  Baker,  a  negro,  has  a  suggestive  series  of 
articles  on  the  negro  melodies.  He  attributes  the  power  of  the 
negro  to  thrive  under  conditions  where  other  races  die  to  their 
melodies.  He  calls  them  "an  antidote  for  the  awful  mental 
disease  of  melancholia."  The  Indian  pines  under  reverses,  but 
the  negro,  as  Carlyle  said,  will  grin  and  dance  and  sing.  Baker 
says  that  the  survival  of  the  negro  is  not  a  matter  of  body  or 
intellect  but  of  soul.  "The  oppressed  race  that  hangs  its  harp 
upon  the  willows  and  sits  down  and  weeps  is  committing  race 
suicide."  "The  negro  soul  is  the  negro's  only  hope  in  this 
country,  and  so  sure  as  he  gets  his  soul  educated  out  of  him, 
so  sure  is  his  race  doomed  to  the  fate  of  all  other  weaker  races 
that  have  come  into  contact  with  the  Caucasian  race."  Again 
he  says,  "It  was  through  these  melodies  that  we  get  that  high 
degree  of  soul  culture  that  enabled  the  negro  slave  to  love  where 
others  would  hate  and  sing  where  others  would  pine  away  and 
die." 

Negroes  educated  according  to  modern  methods  are  led  away 
from  their  old  melodies  to  more  classical  music.  Here  is  a 
danger.  Mr.  Baker  commends  Fisk  University  for  educating 
and  not  Caucasianizing  the  negro.  The  negro  tastes  and  feel- 
ings are  developed  and  not  suppressed.  This  writer  closes  by 
saying,  "The  American  negro  has  many  needs  but  his  greatest 
need  is  leaders  who  will  teach  him  how  to  save  his  soul,  and 
sing  and  keep  singing  until  the  day  breaks  and  the  shadows  flee 
away. "  [ "  Record  of  Christian  Work, ' '  1908,  June,  July,  Aug.  ] 

Modern  missions,  in  contrast  with  the  earlier  missionary  meth- 


388  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 

ods,  makes  much  of  education.  The  school  is  established  along 
with  the  chapel,  and  a  little  later  comes  the  high  school  and 
the  college.  This  method  has  been  adopted  after  seeing  the 
unsatisfactory  results  of  the  older  method. 

The  famous  missionary  Francis  Xavier  was  a  man  of  great 
zeal  and  energy.  He  traveled  far,  working  indefatigably  in 
India  and  Japan.  He  prepared  a  few  simple  exercises  for  his 
converts,  the  Creed,  the  Ten  Commandments,  the  Lord's  Prayer, 
and  the  Ave  Maria,  and  got  large  numbers  to  accept  baptism. 
But  beyond  the  simplest  elements  of  his  religion  he  did  not 
try  to  go.  He  aimed  rather  at  securing  large  numbers  of  con- 
verts than  a  people  advanced  in  Christian  knowledge.  The 
same  method  was  followed  by  his  immediate  successors. 

But  these  converts  proved  very  unreliable.  For  example,  in 
Japan  in  1581  there  were  two  hundred  churches  and  150,000 
native  Christians.  But  when  European  teachers  were  obliged 
to  withdraw  in  1606,  there  was  not  sufficient  educational  force 
left  to  carry  on  the  work,  and  Christianity  well  nigh  died  out 
in  the  empire. 

In  contrast  with  that  may  be  cited  the  early  church  in  Mada- 
gascar. Here  the  bible  was  given  to  the  common  people,  and 
they  were  taught  to  read  it.  When  persecution,  the  most  bitter, 
came  on,  and  the  missionaries  were  driven  out,  the  converts  re- 
mained true  to  their  new  faith.  At  the  end  of  twenty-five  years 
"when  if  not  plucked  up  by  the  roots  it  might  have  been  expected 
to  be  found  feeble  and  half  dead,  it  was  strong  and  firmly 
rooted,  and  among  its  precious  fruits  were  many  of  the  soldiers, 
the  nobles,  and  even  the  royal  household."  "The  Christian 
population  was  five-fold  greater  than  when  the  attempt  at 
extermination  began. "  ["The  Miracles  of  Missions,"  pp.  185- 
186.] 

Traveling  evangelists  of  the  type  of  W.  C.  Burns  and  Francis 
Xavier  do  much  in  familiarizing  a  people  with  the  character 
of  the  foreigner,  and  arousing  a  curiosity  regarding  his  message. 
But  the  positive  knowledge  imparted  to  the  people  is  very  small. 

Chapel  preaching,  where  people  throng  at  set  times  as  in  the 
days  of  Paul  to  hear  what  "this  babbler  says,"  may  give  a 
little  definite  idea  of  what  the  missionary  is  there  for.  But 
the  best  work  is  done  after  the  public  service  is  over,  when 
interested  ones  remain  with  the  preacher,  who  is  now  teacher, 


HARVEY :    THE  PEDAGOGY  OF  MISSIONS  389 

to  talk  over  the  new  religion.  Dr.  John  Ross  of  Manchuria 
says  that  in  these  quiet  discussions  nine-tenths  of  his  converts 
are  made.  From  these  converts  the  catechumen  classes  are 
formed.  Here  they  can  be  taught  the  moral  principles  of  the 
bible,  things  that  appeal  to  the  common  needs  of  the  human 
soul.  Questions  of  biblical  criticism  need  not  be  touched.  "In 
the  cross  of  Christ  they  find  an  all-satisfying  portion:  as 
there  they  find  expounded  problems  which  Confucius  refused 
to  touch,  which  Buddhism  and  Taoism  have  answered  so  as  to 
mislead.  In  religious  truth  and  as  a  guide  to  life,  the  gospel 
is  all  their  salvation  and  all  their  desire."  ["Mission  Methods 
in  Manchuria/'  p.  90.] 

Along  with  Christian  teaching  much  can  be  made  of  the 
native  classics  and  native  history  and  geography.  The  Chinese 
classics  are  vastly  superior  to  the  classics  of  Greece  and  Rome 
which  are  taught  in  our  schools.  They  are  purer  and  form  a 
better  basis  for  Christian  teaching.  Some  mission  teachers  will 
begin  a  school  with  only  the  teaching  of  the  native  classics. 
This  disarms  prejudice  at  once.  Then  later  it  is  an  easy  step 
to  show  the  superiority  of  the  Christian  classics,  and  to  let 
Christian  light  give  a  new  meaning  to  old  truths.  Chinese 
scholars  have  said  that  they  never  understood  their  own  classics 
till  they  got  the  help  of  Christian  teaching.  The  history  of 
their  own  country  and  the  biography  of  their  own  great  men 
may  be  of  as  much  value  and  certainly  of  greater  interest  to 
any  people  than  the  history  of  other  lands  and  the  lives  of 
other  people.  Then  incidentally  a  comparison  with  these  of 
the  history  of  Christian  countries  and  the  lives  of  its  best  men 
and  women  can  be  used  most  effectively  to  produce  thought 
and  conviction. 

One  missionary  says,  "When  I  am  talking  to  a  Buddhist  and 
wish  to  produce  in  him  conviction  of  sin,  I  take  the  command- 
ments with  which  he  is  familiar  and  quote  them  to  him.  The 
ten  commandments  of  Buddhism  are  as  good  as  the  ten  com- 
mandments given  through  Moses  to  produce  in  man  the  im- 
pression and  the  conviction  that  'by  the  works  of  the  law  shall 
no  flesh  be  justified/  When  I  want  to  reach  the  same  end 
with  a  Confucianist,  I  use  the  law  of  the  five  duties  growing 
out  of  the  five  relations."  ["World  Miss.  Con.,  1910,"  vol.  4, 
p.  100.] 


390  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 

Alexander  Duff  thought  that  among  the  Hindoos  western 
science  was  essential  as  a  means  of  overthrowing  superstition. 
Among  the  Chinese  on  the  other  hand,  western  science  is  less 
needed  than  a  careful  training  in  distinguishing  things  that  are 
different.  Chinese  education  gives  all  its  emphasis  to  a  train- 
ing of  the  memory.  In  this  they  are  marvelously  successful, 
but  logical  accuracy  is  not  thought  of.  Educated  Chinese  see 
no  inconsistency  in  holding  views  that  are  mutually  incom- 

tible.     [Ibid,  110.] 

The  power  of  the  school  to  overcome  caste,  especially  in 
India,  may  be  noticed.  It  is  impossible  by  moral  suasion  to 
get  the  upper  classes  to  give  the  lower  classes  an  equal  stand- 
ing with  themselves.  Even  the  majority  of  Christian  converts 
will  not  recognize  this  duty.  This  is  true  in  Christian  lands 
as  well  as  in  non-Christian.  The  teaching  of  Christ  that  the 
way  of  service  is  the  way  of  greatness  is  a  lesson  that  His  fol- 
lowers are  very  slow  to  learn.  But  when  the  lower  classes  have 
been  given  a  better  education  than  the  higher  classes,  and  are 
better  adapted  to  hold  the  higher  positions  in  governmental  or 
other  spheres,  the  being  looked  down  upon  is  changed  to  a 
being  looked  up  to.  Here  is  the  real  solution  of  the  negro  prob- 
lem in  America.  As  soon  as  a  large  number  of  negroes  have 
risen  to  the  level  of  or  surpassed  the  whites  in  general  culture 
and  in  professional  and  industrial  progress,  and  have  proved 
themselves  worthjr  of  the  highest  government  positions,  then 
the  prejudice  of  color  will  give  way.  Thus  Christian  education 
is  the  great  leveler  of  caste  bound  races. 

The  need  of  educating  a  native  ministry  is  so  apparent,  and 
the  number  of  Orientals  flocking  to  our  shores  in  these  days 
so  great,  that  the  question  naturally  arises,  "Why  not  educate 
those  from  abroad  in  our  schools,  and  then  send  them  back  as 
workers  among  their  own  people?"  Many  of  those  from 
abroad,  after  adopting  Christianity,  have  a  desire  to  return 
and  teach  in  their  home  land.  "Would  not  then  a  course  in 
Western  learning  along  with  the  experience  of  "Western  living 
be  a  fitting  preparation  for  such  work?  Well  meaning  people 
have  enthusiastically  tried  this  method  of  advancing  foreign 
mission  work.  In  a  very  few  cases  it  has  been  found  eminently 
successful.  Such  was  that  of  Neesima  of  Japan.  But  with  rare 
exceptions,  and  these  chiefly  Chinese  and  Japanese,  such  a 


HARVEY:  THE  PEDAGOGY  OF  MISSIONS  391 

course  has  proved  unsatisfactory.  Some  after  being  educated 
have  preferred  to  remain  in  the  land  of  their  education,  where 
they  have  had  successful  careers.  Others  have  returned  to  their 
homeland,  unfitted  by  their  residence  abroad  for  useful  work 
there. 

The  American  Board  of  Commissioners  for  Foreign  Missions 
had  a  very  instructive  experience  in  this  matter.  In  the  year 
1816  they  established  a  school  in  America  for  the  express  pur- 
pose of  educating  young  people  from  heathen  communities. 
The  constitution  declared  its  object  to  be  "the  education  in 
our  own  country,  of  heathen  youths,  in  such  manner  as,  with 
subsequent  professional  instruction,  will  qualify  them  to  become 
useful  missionaries,  physicians,  surgeons,  schoolmasters  or  in- 
terpreters; and  to  communicate  to  the  heathen  nations  such 
knowledge  in  agriculture  and  the  arts  as  may  prove  the  means 
of  promoting  Christianity  and  civilization."  ["History  of  the 
Sandwich  Islands  Mission"  by  Rufus  Anderson,  pp.  11,  12.] 
To  show  the  cosmopolitan  character  of  the  pupils,  in  1823,  nine 
pupils  were  from  the  Sandwich  Islands,  fifteen  from  various 
Indian  tribes,  three  from  China,  others  from  Greece,  New  Zea- 
land and  other  places.  For  some  years  much  interest  was  taken 
in  the  school  and  high  hopes  were  entertained  for  its  useful- 
ness. But  results  were  disappointing,  and  the  school  was  dis- 
continued after  1826.  Here  are  a  few  of  the  difficulties  which 
were  met.  "It  was  not  found  easy  to  decide  what  to  do  with 
the  youths,  after  their  education  was  completed.  It  was  now 
known  also  that  those  who  had  returned  to  their  native  lands 
failed  to  meet  the  expectation  of  their  friends.  The  abundant 
provision  for  them  while  in  this  country,  added  to  the  paternal 
attentions  they  everywhere  received,  had  been  a  poor  prepara- 
tion for  encountering  neglect  and  privations  among  their  un- 
civilized brethren;  and  the  expense  of  maintaining  them,  when 
returned,  in  any  tolerable  state  of  comfort,  was  much  greater 
than  it  would  have  been  had  they  never  been  habituated  to  the 
modes  of  life  in  an  improved  state  of  society."  "A  simul- 
taneous effort  to  train  Greek  and  Armenian  youths  in  this 
country,  for  the  most  part  in  the  ordinary  academies  and 
schools,  and  some  of  them  even  in  colleges,  proved  equally  un- 
satisfactory."  [Ibid,  pp.  13-14.] 

At  the  present  time  educational  work  in  the  mission  fields  to 


392  JOURNAL  OF  RELIGIOUS  PSYCHOLOGY 

a  greater  or  less  extent  is  carried  on  by  all  the  churches.  Gradu- 
ates of  these  schools  at  once  take  leading  positions  in  political, 
professional,  and  industrial  lines.  Graduates  of  Robert  Col- 
lege, Constantinople,  and  the  Syrian  College,  Beirut,  are  perme- 
ating Turkey  with  Christian  influence.  All  over  China  mission 
schools  are  infusing  the  modern  educational  spirit,  and  raising 
up  men  who  become  leaders  among  their  people.  Only  a  few 
years  ago  the  education  of  girls  in  China  and  Turkey  was  ridi- 
culed. To-day  their  education  is  sought  for  by  all  classes. 

As  to  whether  day  schools  or  boarding  schools  are  best  for  the 
lower  races  is  a  question  at  present  before  the  Indian  educators 
of  America.  There  is  variety  of  opinion  and  much  is  said  for 
both. 

If  the  children  are  taken  from  their  homes  to  boarding  schools, 
as  is  done  in  connection  with  our  Indian  work,  there  is  secured 
regular  attendance  upon  the  classes,  which  is  impossible  with 
day  schools.  Parents  take  so  little  interest  in  the  education  of 
their  children  that  they  keep  them  at  home  a  large  part  of 
the  time.  The  influence  of  the  home  working  against  the  influ- 
ence of  the  school  is  also  avoided  by  this  means.  At  large  board- 
ing schools  there  can  be  much  better  facilities  for  industrial 
work,  than  is  possible  at  small  day  schools. 

On  the  other  hand  there  is  danger  of  the  child  being  edu- 
cated away  from  the  home  by  this  method,  and  made  incapable 
of  identifying  himself  properly  with  the  life  of  his  people ;  or 
if  he  does  the  latter,  he  may  throw  off  all  the  good  he  got  at 
the  school,  and  thus  nullify  the  patient  work  of  years.  In  the 
day  school,  conducted  near  the  pupil's  home,  there  is  close  con- 
tact maintained  between  the  child  and  the  home,  and  there  is  also 
the  touch  of  the  teacher  felt  in  the  home,  which  is  invaluable. 
There  is  not  a  storing  up  by  the  pupil  of  many  things  to  be 
put  in  practice  around  the  home  at  some  future  time;  but  he 
goes  home  every  night  to  put  in  practice  the  suggestions  of  the 
day.  The  pupil  is  given  a  lesson  in  hygiene  or  improved  meth- 
ods of  gardening.  He  goes  home  to  see  how  it  works.  The 
teacher  calls  at  the  home  and  talks  over  with  the  parents  the 
things  that  the  child  is  learning,  and  may  suggest  ways  of 
applying  these  principles  in  and  around  the  home.  The  home 
of  the  teacher  is  also  an  important  factor,  which  is  missed  in 
the  boarding  school  system.  Nor  is  there  any  place  where  the 


HARVEY:  THE  PEDAGOGY  OF  MISSIONS  393 

young  child  can  usually  get  as  much  love  and  care  and  perma- 
nent good  as  in  his  parent's  home. 

The  great  difficulty  in  carrying  on  day  schools  is  to  obtain 
suitable  teachers  in  sufficient  numbers.  A  man  and  wife  are 
best  adapted  for  this  work.  Sometimes  in  mission  schools  two 
ladies  serve  well,  one  acting  as  teacher  and  the  other  as  home 
maker.  In  some  places  there  is  a  third  who  acts  as  visitor.  Thus 
they  are  companions  for  one  another,  and  escape  the  excessive 
loneliness  of  one  solitary  teacher  among  a  people  of  alien  cus- 
toms and  sympathies. 

As  the  writer  visited  some  of  the  Indian  reservations  and 
government  schools,  and  talked  with  teachers  and  missionaries 
about  them,  the  plan  followed  in  some  places  of  combining 
the  two  methods  commended  itself  to  him.  Among  the  Pima 
Indians  at  Sacaton,  Arizona,  there  are  day  schools  for  the 
smaller  children,  and  the  government  boarding  school  for  the 
older  ones.  The  boarding  school  is  sufficiently  near  the  homes 
to  keep  the  children  in  touch  with  their  people  and  to  allow 
of  frequent  intercourse.  Among  the  Papagoes  at  Tucson,  Ari- 
zona, the  work  is  similarly  conducted,  though  here  the  boarding 
school  is  controlled  by  the  Presbyterian  church  'and  the  day 
school  by  the  government.  At  both  these  places  results  were 
clearly  superior  to  those  found  under  other  conditions,  and 
seemed  to  justify  this  combination  of  day  and  boarding  schools 
on  the  same  reservation. 

SUMMARY 

Though  there  are  a  multitude  of  varying  religions  in  the 
world,  there  are  certain  characteristics  common  to  them  all. 
This  is  at  least  in  part  owing  to  their  having  a  common  origin 
in  the  nature  of  man.  As  men  resemble  one  another  physically 
and  psychically  so  they  do  religiously,  and  the  same  religious 
stimulus  will  produce  the  same  or  a  like  response.  All  primi- 
tive peoples  offer  prayer  to  their  deities.  Thanksgiving  and 
other  festivals  are  observed  among  widely  separated  races. 
The  priesthood,  sacrifices,  fasting  and  other  institutions  of 
religion  are  found  among  most  peoples.  Stories  in  the  Chris- 
tian's bible  bear  a  striking  resemblance  to  many  embodied  in 
other  religions.  Thus  it  is  easy  to  adapt  Christianity  to  the 
conceptions  of  primitive  peoples. 


394  JOUKNAL  OF  KELIGIOUS  PSYCHOLOGY 

Many  traits  of  lower  races  may  be  retained  and  allowed  to 
co-exist  with  those  that  have  been  regarded  as  distinctively 
Christian.  Such  an  addition  of  primitive  beliefs  and  habits 
may  even  produce  a  superior  character.  Many  Eastern  char- 
acteristics off-set  Western  defects,  and  so  should  be  carefully 
utilized.  Care  must  be  exercised  by  the  religious  teacher  lest 
he  discourage  worthy  traits  in  the  primitive  man,  simply  be- 
cause they  are  not  according  to  Western  usage  and  modes  of 
thought. 

A  little  effort  suffices  to  find  a  point  of  contact  between  the 
religion  of  the  missionary  and  that  of  the  people  among  whom 
he  works.  All  recognize  a  deity  and  a  possible  connection  be- 
tween the  human  and  the  divine.  All  value  truth,  recognize 
sin  and  some  of  its  results,  have  a  desire  for  reconciliation  with 
God,  and  want  a  clearer  light  on  the  dark  problems  of  life. 
Many  religious  customs  and  teachings  are  sufficiently  alike  to 
form  a  point  of  contact  between  them. 

The  conception  of  a  divine  revelation  is  very  familiar,  and 
when  one  goes  among  primitive  peoples  with  a  message  that  he 
claims  to  have  come  from  God  he  readily  gets  a  hearing.  Story 
telling  attracts  hearers.  Not  condemning  false  teaching  but 
the  simple  telling  of  bible  stories  catches  and  holds  the  atten- 
tion. Such  also  leads  to  conviction  for  sin  and  a  desire  for 
better  things.  Example  and  illustration  are  always  better  than 
logical  argument.  Primitive  peoples  have  no  difficulty  in  ac- 
cepting the  miraculous,  and  are  familiar  with  the  conception  of 
God  being  manifest  in  the  flesh.  Care  is  needed  to  avoid  wound- 
ing the  feelings.  Religious  prejudices  must  be  respected. 
Truths  regarding  the  deeper  needs  of  the  soul  will  always  in- 
terest  and  attract. 

When  and  how  should  distinctly  Christian  doctrine  be  pre- 
sented? The  experience  of  mission  fields  gives  valuable  testi- 
mony regarding  this,  and  goes  to  show  that  both  intellectually 
and  emotionally  primitive  men  can  connect  with  the  simpler 
Christian  doctrines  and  modes  of  life,  without  any  later  bad 
results  being  in  evidence.  Christian  doctrine  meets  a  felt 
need  of  the  most  untutored  of  men.  Such  moral  teachings  as 
those  of  Confucius  and  Buddha  form  a  good  preparation  for 
the  gospel,  as  they  show  a  need  that  only  Christ  can  supply. 
No  religion  is  sufficient  without  the  living  Christ,  but  Christ 


HARVEY:  THE  PEDAGOGY  OF  MISSIONS  395 

can  use  a  great  variety  of  thought  and  custom  in  adapting 
Himself  to  human  needs. 

Missionary  administration  must  give  science  and  art  a  lead- 
ing place.  Science  overturns  in  an  easy  and  natural  way  age 
old  superstitions.  Art  appeals  to  all  men  and  has  an  elevating 
influence.  Music  is  found  everywhere  and  is  of  high  educational 
value.  Without  educational  work  purely  religious  teaching  fails 
to  give  stability  to  thought  and  character.  There  must  be  a 
training  of  the  intellect  in  addition  to  having  the  emotions  influ- 
enced and  the  conscience  affected.  The  native  classics  and 
biography  can  be  used  to  good  advantage.  Schools  can  remove 
evils  like  caste  better  than  most  other  things.  Having  schools 
located  among  a  people  is  better  than  taking  the  students  to  a 
foreign  land  to  be  educated.  Day-schools  and  boarding-schools 
each  have  advantages,  but  where  both  are  conducted  together 
best  results  are  produced. 


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